Showing posts with label Pride. Show all posts
Showing posts with label Pride. Show all posts

Sunday 30 July 2017

Cordelia



SCENE I. King Lear's palace.

Enter KENT, GLOUCESTER, and EDMUND
KENT
I thought the king had more affected the Duke of
Albany than Cornwall.
GLOUCESTER
It did always seem so to us: but now, in the
division of the kingdom, it appears not which of
the dukes he values most; for equalities are so
weighed, that curiosity in neither can make choice
of either's moiety.
KENT
Is not this your son, my lord?
GLOUCESTER
His breeding, sir, hath been at my charge: I have
so often blushed to acknowledge him, that now I am
brazed to it.
KENT
I cannot conceive you.
GLOUCESTER
Sir, this young fellow's mother could: whereupon
she grew round-wombed, and had, indeed, sir, a son
for her cradle ere she had a husband for her bed.
Do you smell a fault?
KENT
I cannot wish the fault undone, the issue of it
being so proper.
GLOUCESTER
But I have, sir, a son by order of law, some year
elder than this, who yet is no dearer in my account:
though this knave came something saucily into the
world before he was sent for, yet was his mother
fair; there was good sport at his making, and the
whoreson must be acknowledged. Do you know this
noble gentleman, Edmund?
EDMUND
No, my lord.
GLOUCESTER
My lord of Kent: remember him hereafter as my
honourable friend.
EDMUND
My services to your lordship.
KENT
I must love you, and sue to know you better.
EDMUND
Sir, I shall study deserving.
GLOUCESTER
He hath been out nine years, and away he shall
again. The king is coming.

Sennet. Enter KING LEAR, CORNWALL, ALBANY, GONERIL, REGAN, CORDELIA, and Attendants

KING LEAR
Attend the lords of France and Burgundy, Gloucester.
GLOUCESTER
I shall, my liege.

Exeunt GLOUCESTER and EDMUND

KING LEAR
Meantime we shall express our darker purpose.
Give me the map there. Know that we have divided
In three our kingdom: and 'tis our fast intent
To shake all cares and business from our age;
Conferring them on younger strengths, while we
Unburthen'd crawl toward death. Our son of Cornwall,
And you, our no less loving son of Albany,
We have this hour a constant will to publish
Our daughters' several dowers, that future strife
May be prevented now. The princes, France and Burgundy,
Great rivals in our youngest daughter's love,
Long in our court have made their amorous sojourn,
And here are to be answer'd. Tell me, my daughters,--
Since now we will divest us both of rule,
Interest of territory, cares of state,--
Which of you shall we say doth love us most?
That we our largest bounty may extend
Where nature doth with merit challenge. Goneril,
Our eldest-born, speak first.
GONERIL
Sir, I love you more than words can wield the matter;
Dearer than eye-sight, space, and liberty;
Beyond what can be valued, rich or rare;
No less than life, with grace, health, beauty, honour;
As much as child e'er loved, or father found;
A love that makes breath poor, and speech unable;
Beyond all manner of so much I love you.
CORDELIA
[Aside] What shall Cordelia do?
Love, and be silent.
LEAR
Of all these bounds, even from this line to this,
With shadowy forests and with champains rich'd,
With plenteous rivers and wide-skirted meads,
We make thee lady: to thine and Albany's issue
Be this perpetual. What says our second daughter,
Our dearest Regan, wife to Cornwall? Speak.
REGAN
Sir, I am made
Of the self-same metal that my sister is,
And prize me at her worth. In my true heart
I find she names my very deed of love;
Only she comes too short: that I profess
Myself an enemy to all other joys,
Which the most precious square of sense possesses;
And find I am alone felicitate
In your dear highness' love.
CORDELIA
[Aside] Then poor Cordelia!
And yet not so; since, I am sure, my love's
More richer than my tongue.
KING LEAR
To thee and thine hereditary ever
Remain this ample third of our fair kingdom;
No less in space, validity, and pleasure,
Than that conferr'd on Goneril. Now, our joy,
Although the last, not least; to whose young love
The vines of France and milk of Burgundy
Strive to be interess'd; what can you say to draw
A third more opulent than your sisters? Speak.
CORDELIA
Nothing, my lord.
KING LEAR
Nothing!
CORDELIA
Nothing.
KING LEAR
Nothing will come of nothing: speak again.
CORDELIA
Unhappy that I am, I cannot heave
My heart into my mouth: I love your majesty
According to my bond; nor more nor less.
KING LEAR
How, how, Cordelia! mend your speech a little,
Lest it may mar your fortunes.
CORDELIA
Good my lord,
You have begot me, bred me, loved me: I
Return those duties back as are right fit,
Obey you, love you, and most honour you.
Why have my sisters husbands, if they say
They love you all? Haply, when I shall wed,
That lord whose hand must take my plight shall carry
Half my love with him, half my care and duty:
Sure, I shall never marry like my sisters,
To love my father all.
KING LEAR
But goes thy heart with this?
CORDELIA
Ay, good my lord.
KING LEAR
So young, and so untender?
CORDELIA
So young, my lord, and true.
KING LEAR
Let it be so; thy truth, then, be thy dower:
For, by the sacred radiance of the sun,
The mysteries of Hecate, and the night;
By all the operation of the orbs
From whom we do exist, and cease to be;
Here I disclaim all my paternal care,
Propinquity and property of blood,
And as a stranger to my heart and me
Hold thee, from this, for ever. The barbarous Scythian,
Or he that makes his generation messes
To gorge his appetite, shall to my bosom
Be as well neighbour'd, pitied, and relieved,
As thou my sometime daughter.
KENT
Good my liege,--
KING LEAR
Peace, Kent!
Come not between the dragon and his wrath.
I loved her most, and thought to set my rest
On her kind nursery. Hence, and avoid my sight!
So be my grave my peace, as here I give
Her father's heart from her! Call France; who stirs?
Call Burgundy. Cornwall and Albany,
With my two daughters' dowers digest this third:
Let pride, which she calls plainness, marry her.
I do invest you jointly with my power,
Pre-eminence, and all the large effects
That troop with majesty. Ourself, by monthly course,
With reservation of an hundred knights,
By you to be sustain'd, shall our abode
Make with you by due turns. Only we still retain
The name, and all the additions to a king;
The sway, revenue, execution of the rest,
Beloved sons, be yours: which to confirm,
This coronet part betwixt you.

Giving the crown

KENT
Royal Lear,
Whom I have ever honour'd as my king,
Loved as my father, as my master follow'd,
As my great patron thought on in my prayers,--
KING LEAR
The bow is bent and drawn, make from the shaft.
KENT
Let it fall rather, though the fork invade
The region of my heart: be Kent unmannerly,
When Lear is mad. What wilt thou do, old man?
Think'st thou that duty shall have dread to speak,
When power to flattery bows? To plainness honour's bound,
When majesty stoops to folly. Reverse thy doom;
And, in thy best consideration, cheque
This hideous rashness: answer my life my judgment,
Thy youngest daughter does not love thee least;
Nor are those empty-hearted whose low sound
Reverbs no hollowness.
KING LEAR
Kent, on thy life, no more.
KENT
My life I never held but as a pawn
To wage against thy enemies; nor fear to lose it,
Thy safety being the motive.
KING LEAR
Out of my sight!
KENT
See better, Lear; and let me still remain
The true blank of thine eye.
KING LEAR
Now, by Apollo,--
KENT
Now, by Apollo, king,
Thou swear'st thy gods in vain.
KING LEAR
O, vassal! miscreant!

Laying his hand on his sword

ALBANY CORNWALL
Dear sir, forbear.
KENT
Do:
Kill thy physician, and the fee bestow
Upon thy foul disease. Revoke thy doom;
Or, whilst I can vent clamour from my throat,
I'll tell thee thou dost evil.
KING LEAR
Hear me, recreant!
On thine allegiance, hear me!
Since thou hast sought to make us break our vow,
Which we durst never yet, and with strain'd pride
To come between our sentence and our power,
Which nor our nature nor our place can bear,
Our potency made good, take thy reward.
Five days we do allot thee, for provision
To shield thee from diseases of the world;
And on the sixth to turn thy hated back
Upon our kingdom: if, on the tenth day following,
Thy banish'd trunk be found in our dominions,
The moment is thy death. Away! by Jupiter,
This shall not be revoked.
KENT
Fare thee well, king: sith thus thou wilt appear,
Freedom lives hence, and banishment is here.

To CORDELIA

The gods to their dear shelter take thee, maid,
That justly think'st, and hast most rightly said!

To REGAN and GONERIL

And your large speeches may your deeds approve,
That good effects may spring from words of love.
Thus Kent, O princes, bids you all adieu;
He'll shape his old course in a country new.

Exit

Flourish. Re-enter GLOUCESTER, with KING OF FRANCE, BURGUNDY, and Attendants

GLOUCESTER
Here's France and Burgundy, my noble lord.
KING LEAR
My lord of Burgundy.
We first address towards you, who with this king
Hath rivall'd for our daughter: what, in the least,
Will you require in present dower with her,
Or cease your quest of love?
BURGUNDY
Most royal majesty,
I crave no more than what your highness offer'd,
Nor will you tender less.
KING LEAR
Right noble Burgundy,
When she was dear to us, we did hold her so;
But now her price is fall'n. Sir, there she stands:
If aught within that little seeming substance,
Or all of it, with our displeasure pieced,
And nothing more, may fitly like your grace,
She's there, and she is yours.
BURGUNDY
I know no answer.
KING LEAR
Will you, with those infirmities she owes,
Unfriended, new-adopted to our hate,
Dower'd with our curse, and stranger'd with our oath,
Take her, or leave her?
BURGUNDY
Pardon me, royal sir;
Election makes not up on such conditions.
KING LEAR
Then leave her, sir; for, by the power that made me,
I tell you all her wealth.

To KING OF FRANCE

For you, great king,
I would not from your love make such a stray,
To match you where I hate; therefore beseech you
To avert your liking a more worthier way
Than on a wretch whom nature is ashamed
Almost to acknowledge hers.
KING OF FRANCE
This is most strange,
That she, that even but now was your best object,
The argument of your praise, balm of your age,
Most best, most dearest, should in this trice of time
Commit a thing so monstrous, to dismantle
So many folds of favour. Sure, her offence
Must be of such unnatural degree,
That monsters it, or your fore-vouch'd affection
Fall'n into taint: which to believe of her,
Must be a faith that reason without miracle
Could never plant in me.
CORDELIA
I yet beseech your majesty,--
If for I want that glib and oily art,
To speak and purpose not; since what I well intend,
I'll do't before I speak,--that you make known
It is no vicious blot, murder, or foulness,
No unchaste action, or dishonour'd step,
That hath deprived me of your grace and favour;
But even for want of that for which I am richer,
A still-soliciting eye, and such a tongue
As I am glad I have not, though not to have it
Hath lost me in your liking.
KING LEAR
Better thou
Hadst not been born than not to have pleased me better.
KING OF FRANCE
Is it but this,--a tardiness in nature
Which often leaves the history unspoke
That it intends to do? My lord of Burgundy,
What say you to the lady? Love's not love
When it is mingled with regards that stand
Aloof from the entire point. Will you have her?
She is herself a dowry.
BURGUNDY
Royal Lear,
Give but that portion which yourself proposed,
And here I take Cordelia by the hand,
Duchess of Burgundy.
KING LEAR
Nothing: I have sworn; I am firm.
BURGUNDY
I am sorry, then, you have so lost a father
That you must lose a husband.
CORDELIA
Peace be with Burgundy!
Since that respects of fortune are his love,
I shall not be his wife.
KING OF FRANCE
Fairest Cordelia, that art most rich, being poor;
Most choice, forsaken; and most loved, despised!
Thee and thy virtues here I seize upon:
Be it lawful I take up what's cast away.
Gods, gods! 'tis strange that from their cold'st neglect
My love should kindle to inflamed respect.
Thy dowerless daughter, king, thrown to my chance,
Is queen of us, of ours, and our fair France:
Not all the dukes of waterish Burgundy
Can buy this unprized precious maid of me.
Bid them farewell, Cordelia, though unkind:
Thou losest here, a better where to find.
KING LEAR
Thou hast her, France: let her be thine; for we
Have no such daughter, nor shall ever see
That face of hers again. Therefore be gone
Without our grace, our love, our benison.
Come, noble Burgundy.

Flourish. Exeunt all but KING OF FRANCE, GONERIL, REGAN, and CORDELIA

KING OF FRANCE
Bid farewell to your sisters.
CORDELIA
The jewels of our father, with wash'd eyes
Cordelia leaves you: I know you what you are;
And like a sister am most loath to call
Your faults as they are named. Use well our father:
To your professed bosoms I commit him
But yet, alas, stood I within his grace,
I would prefer him to a better place.
So, farewell to you both.
REGAN
Prescribe not us our duties.
GONERIL
Let your study
Be to content your lord, who hath received you
At fortune's alms. You have obedience scanted,
And well are worth the want that you have wanted.
CORDELIA
Time shall unfold what plaited cunning hides:
Who cover faults, at last shame them derides.
Well may you prosper!
KING OF FRANCE
Come, my fair Cordelia.

Exeunt KING OF FRANCE and CORDELIA

GONERIL
Sister, it is not a little I have to say of what
most nearly appertains to us both. I think our
father will hence to-night.
REGAN
That's most certain, and with you; next month with us.
GONERIL
You see how full of changes his age is; the
observation we have made of it hath not been
little: he always loved our sister most; and
with what poor judgment he hath now cast her off
appears too grossly.
REGAN
'Tis the infirmity of his age: yet he hath ever
but slenderly known himself.
GONERIL
The best and soundest of his time hath been but
rash; then must we look to receive from his age,
not alone the imperfections of long-engraffed
condition, but therewithal the unruly waywardness
that infirm and choleric years bring with them.
REGAN
Such unconstant starts are we like to have from
him as this of Kent's banishment.
GONERIL
There is further compliment of leavetaking
between France and him. Pray you, let's hit
together: if our father carry authority with
such dispositions as he bears, this last
surrender of his will but offend us.
REGAN
We shall further think on't.
GONERIL
We must do something, and i' the heat.

Exeunt









Monday 17 July 2017

Recognition


کنت کنزاً مخفیاً فأحببت أن أعرف فخلقت الخلق لکی أعرف 




  • I was a hidden Treasure I desired to be recognized so I created the creature
  • I was a hidden treasure; I loved to be known. Hence I created the world so that I would be known
  • I was a hidden treasure, and I wished to be known, so I created a creation (mankind), then made Myself known to them, and they recognised Me
  • I was a Treasure unknown then I desired to be known so I created a creation to which I made Myself known; then they knew Me


King's "Drum Major Instinct" sermon, given on 4 February 1968, was an adaptation of the 1952 homily ‘‘Drum-Major Instincts’’ by J. Wallace Hamilton, a well-known, liberal, white Methodist preacher. King encouraged his congregation to seek greatness, but to do so through service and love. King concluded the sermon by imagining his own funeral, downplaying his famous achievements and emphasizing his heart to do right.

This morning I would like to use as a subject from which to preach: "The Drum Major Instinct." "The Drum Major Instinct." And our text for the morning is taken from a very familiar passage in the tenth chapter as recorded by Saint Mark. Beginning with the thirty-fifth verse of that chapter, we read these words: "And James and John, the sons of Zebedee, came unto him saying, ‘Master, we would that thou shouldest do for us whatsoever we shall desire.’ And he said unto them, ‘What would ye that I should do for you?’ And they said unto him, ‘Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.’ But Jesus said unto them, ‘Ye know not what ye ask: Can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?’ And they said unto him, ‘We can.’ And Jesus said unto them, ‘Ye shall indeed drink of the cup that I drink of, and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.’" And then Jesus goes on toward the end of that passage to say, "But so shall it not be among you: but whosoever will be great among you, shall be your servant: and whosoever of you will be the chiefest, shall be servant of all."

The setting is clear. James and John are making a specific request of the master. They had dreamed, as most of the Hebrews dreamed, of a coming king of Israel who would set Jerusalem free and establish his kingdom on Mount Zion, and in righteousness rule the world. And they thought of Jesus as this kind of king. And they were thinking of that day when Jesus would reign supreme as this new king of Israel. And they were saying, "Now when you establish your kingdom, let one of us sit on the right hand and the other on the left hand of your throne."

Now very quickly, we would automatically condemn James and John, and we would say they were selfish. Why would they make such a selfish request? But before we condemn them too quickly, let us look calmly and honestly at ourselves, and we will discover that we too have those same basic desires for recognition, for importance. That same desire for attention, that same desire to be first. Of course, the other disciples got mad with James and John, and you could understand why, but we must understand that we have some of the same James and John qualities. And there is deep down within all of us an instinct. It's a kind of drum major instinct—a desire to be out front, a desire to lead the parade, a desire to be first. And it is something that runs the whole gamut of life.

And so before we condemn them, let us see that we all have the drum major instinct. We all want to be important, to surpass others, to achieve distinction, to lead the parade. Alfred Adler, the great psychoanalyst, contends that this is the dominant impulse. Sigmund Freud used to contend that sex was the dominant impulse, and Adler came with a new argument saying that this quest for recognition, this desire for attention, this desire for distinction is the basic impulse, the basic drive of human life, this drum major instinct.

And you know, we begin early to ask life to put us first. Our first cry as a baby was a bid for attention. And all through childhood the drum major impulse or instinct is a major obsession. Children ask life to grant them first place. They are a little bundle of ego. And they have innately the drum major impulse or the drum major instinct.

Now in adult life, we still have it, and we really never get by it. We like to do something good. And you know, we like to be praised for it. Now if you don't believe that, you just go on living life, and you will discover very soon that you like to be praised. Everybody likes it, as a matter of fact. And somehow this warm glow we feel when we are praised or when our name is in print is something of the vitamin A to our ego. Nobody is unhappy when they are praised, even if they know they don't deserve it and even if they don't believe it. The only unhappy people about praise is when that praise is going too much toward somebody else. (That’s right) But everybody likes to be praised because of this real drum major instinct.

Now the presence of the drum major instinct is why so many people are "joiners." You know, there are some people who just join everything. And it's really a quest for attention and recognition and importance. And they get names that give them that impression. So you get your groups, and they become the "Grand Patron," and the little fellow who is henpecked at home needs a chance to be the "Most Worthy of the Most Worthy" of something. It is the drum major impulse and longing that runs the gamut of human life. And so we see it everywhere, this quest for recognition. And we join things, overjoin really, that we think that we will find that recognition in.

Now the presence of this instinct explains why we are so often taken by advertisers. You know, those gentlemen of massive verbal persuasion. And they have a way of saying things to you that kind of gets you into buying. In order to be a man of distinction, you must drink this whiskey. In order to make your neighbors envious, you must drive this type of car. (Make it plain) In order to be lovely to love you must wear this kind of lipstick or this kind of perfume. And you know, before you know it, you're just buying that stuff. (Yes) That's the way the advertisers do it.

I got a letter the other day, and it was a new magazine coming out. And it opened up, "Dear Dr. King: As you know, you are on many mailing lists. And you are categorized as highly intelligent, progressive, a lover of the arts and the sciences, and I know you will want to read what I have to say." Of course I did. After you said all of that and explained me so exactly, of course I wanted to read it. [laughter]

But very seriously, it goes through life; the drum major instinct is real. (Yes) And you know what else it causes to happen? It often causes us to live above our means. (Make it plain) It's nothing but the drum major instinct. Do you ever see people buy cars that they can't even begin to buy in terms of their income? (Amen) [laughter] You've seen people riding around in Cadillacs and Chryslers who don't earn enough to have a good T-Model Ford. (Make it plain) But it feeds a repressed ego.

You know, economists tell us that your automobile should not cost more than half of your annual income. So if you make an income of five thousand dollars, your car shouldn't cost more than about twenty-five hundred. That's just good economics. And if it's a family of two, and both members of the family make ten thousand dollars, they would have to make out with one car. That would be good economics, although it's often inconvenient. But so often, haven't you seen people making five thousand dollars a year and driving a car that costs six thousand? And they wonder why their ends never meet. [laughter] That's a fact.

Now the economists also say that your house shouldn't cost—if you're buying a house, it shouldn't cost more than twice your income. That's based on the economy and how you would make ends meet. So, if you have an income of five thousand dollars, it's kind of difficult in this society. But say it's a family with an income of ten thousand dollars, the house shouldn't cost much more than twenty thousand. Well, I've seen folk making ten thousand dollars, living in a forty- and fifty-thousand-dollar house. And you know they just barely make it. They get a check every month somewhere, and they owe all of that out before it comes in. Never have anything to put away for rainy days.

But now the problem is, it is the drum major instinct. And you know, you see people over and over again with the drum major instinct taking them over. And they just live their lives trying to outdo the Joneses. (Amen) They got to get this coat because this particular coat is a little better and a little better-looking than Mary's coat. And I got to drive this car because it's something about this car that makes my car a little better than my neighbor's car. (Amen) I know a man who used to live in a thirty-five-thousand-dollar house. And other people started building thirty-five-thousand-dollar houses, so he built a seventy-five-thousand-dollar house. And then somebody else built a seventy-five-thousand-dollar house, and he built a hundred-thousand-dollar house. And I don't know where he's going to end up if he's going to live his life trying to keep up with the Joneses.

There comes a time that the drum major instinct can become destructive. (Make it plain) And that's where I want to move now. I want to move to the point of saying that if this instinct is not harnessed, it becomes a very dangerous, pernicious instinct. For instance, if it isn’t harnessed, it causes one's personality to become distorted. I guess that's the most damaging aspect of it: what it does to the personality. If it isn't harnessed, you will end up day in and day out trying to deal with your ego problem by boasting. Have you ever heard people that—you know, and I'm sure you've met them—that really become sickening because they just sit up all the time talking about themselves. (Amen) And they just boast and boast and boast, and that's the person who has not harnessed the drum major instinct.

And then it does other things to the personality. It causes you to lie about who you know sometimes. (Amen, Make it plain) There are some people who are influence peddlers. And in their attempt to deal with the drum major instinct, they have to try to identify with the so-called big-name people. (Yeah, Make it plain) And if you're not careful, they will make you think they know somebody that they don't really know. (Amen) They know them well, they sip tea with them, and they this-and-that. That happens to people.

And the other thing is that it causes one to engage ultimately in activities that are merely used to get attention. Criminologists tell us that some people are driven to crime because of this drum major instinct. They don't feel that they are getting enough attention through the normal channels of social behavior, and so they turn to anti-social behavior in order to get attention, in order to feel important. (Yeah) And so they get that gun, and before they know it they robbed a bank in a quest for recognition, in a quest for importance.

And then the final great tragedy of the distorted personality is the fact that when one fails to harness this instinct, (Glory to God) he ends up trying to push others down in order to push himself up. (Amen) And whenever you do that, you engage in some of the most vicious activities. You will spread evil, vicious, lying gossip on people, because you are trying to pull them down in order to push yourself up. (Make it plain) And the great issue of life is to harness the drum major instinct.

Now the other problem is, when you don't harness the drum major instinct—this uncontrolled aspect of it—is that it leads to snobbish exclusivism. It leads to snobbish exclusivism. (Make it plain) And you know, this is the danger of social clubs and fraternities—I'm in a fraternity; I'm in two or three—for sororities and all of these, I'm not talking against them. I'm saying it's the danger. The danger is that they can become forces of classism and exclusivism where somehow you get a degree of satisfaction because you are in something exclusive. And that's fulfilling something, you know—that I'm in this fraternity, and it's the best fraternity in the world, and everybody can't get in this fraternity. So it ends up, you know, a very exclusive kind of thing.

And you know, that can happen with the church; I know churches get in that bind sometimes. (Amen, Make it plain) I've been to churches, you know, and they say, "We have so many doctors, and so many school teachers, and so many lawyers, and so many businessmen in our church." And that's fine, because doctors need to go to church, and lawyers, and businessmen, teachers—they ought to be in church. But they say that—even the preacher sometimes will go all through that—they say that as if the other people don't count. (Amen)

And the church is the one place where a doctor ought to forget that he's a doctor. The church is the one place where a Ph.D. ought to forget that he's a Ph.D. (Yes) The church is the one place that the school teacher ought to forget the degree she has behind her name. The church is the one place where the lawyer ought to forget that he's a lawyer. And any church that violates the "whosoever will, let him come" doctrine is a dead, cold church, (Yes) and nothing but a little social club with a thin veneer of religiosity.

When the church is true to its nature, (Whoo) it says, "Whosoever will, let him come." (Yes) And it does not supposed to satisfy the perverted uses of the drum major instinct. It's the one place where everybody should be the same, standing before a common master and savior. (Yes, sir) And a recognition grows out of this—that all men are brothers because they are children (Yes) of a common father.

The drum major instinct can lead to exclusivism in one's thinking and can lead one to feel that because he has some training, he's a little better than that person who doesn't have it. Or because he has some economic security, that he's a little better than that person who doesn't have it. And that's the uncontrolled, perverted use of the drum major instinct.

Now the other thing is, that it leads to tragic—and we've seen it happen so often—tragic race prejudice. Many who have written about this problem—Lillian Smith used to say it beautifully in some of her books. And she would say it to the point of getting men and women to see the source of the problem. Do you know that a lot of the race problem grows out of the drum major instinct? A need that some people have to feel superior. A need that some people have to feel that they are first, and to feel that their white skin ordained them to be first. (Make it plain, today, ‘cause I’m against it, so help me God) And they have said over and over again in ways that we see with our own eyes. In fact, not too long ago, a man down in Mississippi said that God was a charter member of the White Citizens Council. And so God being the charter member means that everybody who's in that has a kind of divinity, a kind of superiority. And think of what has happened in history as a result of this perverted use of the drum major instinct. It has led to the most tragic prejudice, the most tragic expressions of man's inhumanity to man.

The other day I was saying, I always try to do a little converting when I'm in jail. And when we were in jail in Birmingham the other day, the white wardens and all enjoyed coming around the cell to talk about the race problem. And they were showing us where we were so wrong demonstrating. And they were showing us where segregation was so right. And they were showing us where intermarriage was so wrong. So I would get to preaching, and we would get to talking—calmly, because they wanted to talk about it. And then we got down one day to the point—that was the second or third day—to talk about where they lived, and how much they were earning. And when those brothers told me what they were earning, I said, "Now, you know what? You ought to be marching with us. [laughter] You're just as poor as Negroes." And I said, "You are put in the position of supporting your oppressor, because through prejudice and blindness, you fail to see that the same forces that oppress Negroes in American society oppress poor white people. (Yes) And all you are living on is the satisfaction of your skin being white, and the drum major instinct of thinking that you are somebody big because you are white. And you're so poor you can't send your children to school. You ought to be out here marching with every one of us every time we have a march."

Now that's a fact. That the poor white has been put into this position, where through blindness and prejudice, (Make it plain) he is forced to support his oppressors. And the only thing he has going for him is the false feeling that he’s superior because his skin is white—and can't hardly eat and make his ends meet week in and week out. (Amen)

And not only does this thing go into the racial struggle, it goes into the struggle between nations. And I would submit to you this morning that what is wrong in the world today is that the nations of the world are engaged in a bitter, colossal contest for supremacy. And if something doesn't happen to stop this trend, I'm sorely afraid that we won't be here to talk about Jesus Christ and about God and about brotherhood too many more years. (Yeah) If somebody doesn't bring an end to this suicidal thrust that we see in the world today, none of us are going to be around, because somebody's going to make the mistake through our senseless blunderings of dropping a nuclear bomb somewhere. And then another one is going to drop. And don't let anybody fool you, this can happen within a matter of seconds. (Amen) They have twenty-megaton bombs in Russia right now that can destroy a city as big as New York in three seconds, with everybody wiped away, and every building. And we can do the same thing to Russia and China.

But this is why we are drifting. And we are drifting there because nations are caught up with the drum major instinct. "I must be first." "I must be supreme." "Our nation must rule the world." (Preach it) And I am sad to say that the nation in which we live is the supreme culprit. And I'm going to continue to say it to America, because I love this country too much to see the drift that it has taken.

God didn't call America to do what she's doing in the world now. (Preach it, preach it) God didn't call America to engage in a senseless, unjust war as the war in Vietnam. And we are criminals in that war. We’ve committed more war crimes almost than any nation in the world, and I'm going to continue to say it. And we won't stop it because of our pride and our arrogance as a nation.

But God has a way of even putting nations in their place. (Amen) The God that I worship has a way of saying, "Don't play with me." (Yes) He has a way of saying, as the God of the Old Testament used to say to the Hebrews, "Don’t play with me, Israel. Don't play with me, Babylon. (Yes) Be still and know that I'm God. And if you don't stop your reckless course, I'll rise up and break the backbone of your power." (Yes) And that can happen to America. (Yes) Every now and then I go back and read Gibbons' Decline and Fall of the Roman Empire. And when I come and look at America, I say to myself, the parallels are frightening. And we have perverted the drum major instinct.

But let me rush on to my conclusion, because I want you to see what Jesus was really saying. What was the answer that Jesus gave these men? It's very interesting. One would have thought that Jesus would have condemned them. One would have thought that Jesus would have said, "You are out of your place. You are selfish. Why would you raise such a question?"

But that isn't what Jesus did; he did something altogether different. He said in substance, "Oh, I see, you want to be first. You want to be great. You want to be important. You want to be significant. Well, you ought to be. If you're going to be my disciple, you must be." But he reordered priorities. And he said, "Yes, don't give up this instinct. It's a good instinct if you use it right. (Yes) It's a good instinct if you don't distort it and pervert it. Don't give it up. Keep feeling the need for being important. Keep feeling the need for being first. But I want you to be first in love. (Amen) I want you to be first in moral excellence. I want you to be first in generosity. That is what I want you to do."

And he transformed the situation by giving a new definition of greatness. And you know how he said it? He said, "Now brethren, I can't give you greatness. And really, I can't make you first." This is what Jesus said to James and John. "You must earn it. True greatness comes not by favoritism, but by fitness. And the right hand and the left are not mine to give, they belong to those who are prepared." (Amen)

And so Jesus gave us a new norm of greatness. If you want to be important—wonderful. If you want to be recognized—wonderful. If you want to be great—wonderful. But recognize that he who is greatest among you shall be your servant. (Amen) That's a new definition of greatness.

And this morning, the thing that I like about it: by giving that definition of greatness, it means that everybody can be great, (Everybody) because everybody can serve. (Amen) You don't have to have a college degree to serve. (All right) You don't have to make your subject and your verb agree to serve. You don't have to know about Plato and Aristotle to serve. You don't have to know Einstein's theory of relativity to serve. You don't have to know the second theory of thermodynamics in physics to serve. (Amen) You only need a heart full of grace, (Yes, sir, Amen) a soul generated by love. (Yes) And you can be that servant.

I know a man—and I just want to talk about him a minute, and maybe you will discover who I'm talking about as I go down the way (Yeah) because he was a great one. And he just went about serving. He was born in an obscure village, (Yes, sir) the child of a poor peasant woman. And then he grew up in still another obscure village, where he worked as a carpenter until he was thirty years old. (Amen) Then for three years, he just got on his feet, and he was an itinerant preacher. And he went about doing some things. He didn't have much. He never wrote a book. He never held an office. He never had a family. (Yes) He never owned a house. He never went to college. He never visited a big city. He never went two hundred miles from where he was born. He did none of the usual things that the world would associate with greatness. He had no credentials but himself.

He was only thirty-three when the tide of public opinion turned against him. They called him a rabble-rouser. They called him a troublemaker. They said he was an agitator. (Glory to God) He practiced civil disobedience; he broke injunctions. And so he was turned over to his enemies and went through the mockery of a trial. And the irony of it all is that his friends turned him over to them. (Amen) One of his closest friends denied him. Another of his friends turned him over to his enemies. And while he was dying, the people who killed him gambled for his clothing, the only possession that he had in the world. (Lord help him) When he was dead he was buried in a borrowed tomb, through the pity of a friend.

Nineteen centuries have come and gone and today he stands as the most influential figure that ever entered human history. All of the armies that ever marched, all the navies that ever sailed, all the parliaments that ever sat, and all the kings that ever reigned put together (Yes) have not affected the life of man on this earth (Amen) as much as that one solitary life. His name may be a familiar one. (Jesus) But today I can hear them talking about him. Every now and then somebody says, "He's King of Kings." (Yes) And again I can hear somebody saying, "He's Lord of Lords." Somewhere else I can hear somebody saying, "In Christ there is no East nor West." (Yes) And then they go on and talk about, "In Him there's no North and South, but one great Fellowship of Love throughout the whole wide world." He didn't have anything. (Amen) He just went around serving and doing good.

This morning, you can be on his right hand and his left hand if you serve. (Amen) It's the only way in.

Every now and then I guess we all think realistically (Yes, sir) about that day when we will be victimized with what is life's final common denominator—that something that we call death. We all think about it. And every now and then I think about my own death and I think about my own funeral. And I don't think of it in a morbid sense. And every now and then I ask myself, "What is it that I would want said?" And I leave the word to you this morning.

If any of you are around when I have to meet my day, I don’t want a long funeral. And if you get somebody to deliver the eulogy, tell them not to talk too long. (Yes) And every now and then I wonder what I want them to say. Tell them not to mention that I have a Nobel Peace Prize—that isn’t important. Tell them not to mention that I have three or four hundred other awards—that’s not important. Tell them not to mention where I went to school. (Yes)

I'd like somebody to mention that day that Martin Luther King, Jr., tried to give his life serving others. (Yes)

I'd like for somebody to say that day that Martin Luther King, Jr., tried to love somebody.

I want you to say that day that I tried to be right on the war question. (Amen)

I want you to be able to say that day that I did try to feed the hungry. (Yes)

And I want you to be able to say that day that I did try in my life to clothe those who were naked. (Yes)

I want you to say on that day that I did try in my life to visit those who were in prison. (Lord)

I want you to say that I tried to love and serve humanity. (Yes)

Yes, if you want to say that I was a drum major, say that I was a drum major for justice. (Amen) Say that I was a drum major for peace. (Yes) I was a drum major for righteousness. And all of the other shallow things will not matter. (Yes) I won't have any money to leave behind. I won't have the fine and luxurious things of life to leave behind. But I just want to leave a committed life behind. (Amen) And that's all I want to say.

If I can help somebody as I pass along,

If I can cheer somebody with a word or song,

If I can show somebody he's traveling wrong,

Then my living will not be in vain.

If I can do my duty as a Christian ought,

If I can bring salvation to a world once wrought,

If I can spread the message as the master taught,

Then my living will not be in vain.

Yes, Jesus, I want to be on your right or your left side, (Yes) not for any selfish reason. I want to be on your right or your left side, not in terms of some political kingdom or ambition. But I just want to be there in love and in justice and in truth and in commitment to others, so that we can make of this old world a new world.

Sunday 16 July 2017

Circles

The Romulan Senate





Atlantis

The British historian and novelist H.G.Wells put it best when he once observed,
“There is magic in names and the mightiest among these words of magic is Atlantis… it is as if this vision of a lost culture touched the most hidden thought of our soul.”
Of course, by far the most illustrious of all the voices in the Atlantis choir was Plato (c. 427-347 BC) who, repeating the story of his cousin’s excursion into Egypt, reintroduced the epic story of Atlantis to the collective human imagination. He is the father of ‘Atlantology’.

According to Manly P. HallPlato, whose real name was Aristocles, was initiated in the mysteries in Egypt at the age of 49. His tale of Atlantis appears in Timaeus, in which Critias tells Socrates how, visiting the Egyptian capital Plato’s ancestor Solon (c. 640BC) was told by a priest:
“Oh, Solon, Solon, you Greeks are all children, and there is no such thing as an old Greek. … You are all young in mind; you have no belief rooted in old tradition and no knowledge hoary with age. … In our temples we have preserved from earliest times a written record of any great or splendid achievement or notable event which has come to our ears, whether it occurred in your part of the world or here or anywhere else; whereas with you and others, writing and the other necessities of civilization have only just been developed when the periodic scourge of the deluge descends, and spares none but the unlettered and uncultured, so that you have to begin again like children, in complete ignorance of what happened in our part of the world or in yours in early times. So these genealogies of your own people which you were just recounting are little more than children's stories. … The age of our institutions is given in our sacred records as eight thousand years …..."

from 'Prolegomenon To Amenemope'
Plato, who is considered one of the world’s greatest scholars, left little room to doubt that he subscribed wholeheartedly to the historicity of Atlantis and repeated cataclysms.

Nine thousand years before Plato’s conversation was recorded (c. 400 B.C.) a war took place between an ancient pristine Athens and Atlantis. At that time Atlantis was an island ‘larger than Libya and Asia put together’ that was overcome by earthquakes. It is the source, says Plato, of the impenetrable mud, which prevents passage beyond the Pillars of Heracles and across the Atlantic.

Plato’s description of Atlantis came shortly after the Jews were in exile in Babylon (c.600 B.C.) and were taking history lessons from Sumerian texts that contained the missing pre-history to the Hebrew Book of Genesis. These texts speak of a massive cataclysm that destroyed an advanced race. They tell how the Sumerian gods Enki and Ninharsag intervened in the evolution of humanity and created an advanced civilization that was destroyed and how they assisted in the long march to renewing civilization. These beings werethe Shining Ones of Eden and early biblical times. In Plato’s Atlantis story Enki became Poseidon, the ruler of the Atlantis.

For more than three thousand years, people have been magnetically attracted and bedazzled by Plato’s story of Enki/Poseidon’s island Empire of Atlantis and have either dismissed it as mere legend or have transformed this story into true hidden history.

Many feel that Atlantis is purely fable or a metaphor and that the ‘water’ that destroyed it is simply a symbol for a new wisdom that replaced the old.

Those who dismiss the tale of Atlantis are of Aristotle’s school. He compared his teacher's story with that of Homer’s narrative of the wall which the Greeks were said to have constructed to protect mythical Troy, but which was destroyed by divine intervention. Aristotle’s belief was that both Homer’s tale of Troy and Plato’s Atlantis were inventions of storytellers seeking to embellish their story lines.

Aristotle claimed that Plato sank the island so that it could never be found. With Homer’s Iliad as his guide, Heinrich Schliemann went hunting for ancient Troy in 1870. When he found it new life was breathed into the belief that Atlantis was also an actual place.

Balancing Aristotle's view on Atlantis was Crantor (c. 300 B.C.), the first editor of Plato's Timaeus. To him Plato’s story was literally and historically accurate. According to some sources, he even sent investigators to Egypt to verify the sources. Allegedly, Egyptian priests claimed records found on still standing ‘pillars’ verified the story of Atlantis.

Egypt is certainly the land of pillars. The stout columns of Karnak are unforgettable. Truly awe-inspiring are those three mysterious ancient pillars we call the pyramids of Giza, clumped together on the plateau of the gods. They represent a high science and industry capable of creating a nearly indestructible edifice. Are these the pillars of record?

Despite the fact that nearly two thousand books have been written about Atlantis in the twentieth century -- many written about the Atlantean origin of the Egyptian, Sumerian, Indo-Aryan, and native South American civilizations -- we may never be able to prove to some that Atlantis existed. Still, Atlantis reminds us of all that was once great about the human race, and can be great again. It is a state of mind, guided by the gods, glued together by far-flung ideas and a large measure of hope.
Here’s the essential story of Atlantis as told by Plato.


PLATO’S ATLANTIS
“Once upon a time,” Plato begins in Critias, “ the gods divided up the Earth between them.”
Each took a territory and having done so populated it with humans, “theircreatures and children.” The gods looked after human kind as shepherds look after their flocks, he notes, using mental telepathy to guide and persuade the mortal creatures in their care.

Poseidon’s share of the god’s earthly spoils was Atlantis and he settled the children born to him by a mortal woman in a particular district of it. At the center of the island, near the sea, on the most beautiful plain was a hill. Here there lived one of the original earth born inhabitants called Evenor, and his wife Leucippe. They had an only child, a daughter named Cleito. She was just of marriageable age when her parts died, and Poseidon was attracted by her and had intercourse with her. He fortified the hill where she was living by enclosing it in concentric rings of sea and land, making the place inaccessible to other humans. He equipped the central island with godlike lavishness.

Poseidon begot five pairs of male twins, brought them up and divided the island of Atlantis into ten parts, which he distributed between them. His oldest son, Atlas, was given his mother’s home district. Atlantis is named for Atlas. In the center was a shrine to Poseidonand Cleito, surrounded by a golden wall through which entry was forbidden.

For many generations, Plato tells us, a ‘divine element’ in the nature of the hybrid children of Atlantis survived. They retained a certain greatness of mind and enjoyed a high standard of living and lives of impeccable character.

But then, the divine element in them became weakened by frequent admixture with mortal stock and their human traits became predominant. They ceased to be able to carry their prosperity with moderation, says Plato. The degenerative strain began to covet power and unbridled ambition.

The god of gods, Zeus, whose eye can see such things, became aware of the wretched state of this admirable stock. He decided to punish them and reduce them to order by discipline.

He accordingly summoned all the gods to his own most glorious abode, which stands at the center of the universe and looks out over the whole realm of change, and when they had assembled addressed them as follows.

Here, Plato’s dialog cuts off. From this brief synopsis we have learned that the gods came to earth, mated with humans, created a new race of hybrid god-men, and built a protective enclosure for them at the center of Atlantis. After this race achieved a high degree of civilization it began to degenerate because of a dilution of ‘divine essence’.

Zeus, living in the center of the universe, destroys Atlantis.

I have investigated this ‘divine essence’ in my book Oracle of the Illuminati. It was also the primary subject of Gnostic text known as the Hypostasis of the Archons or The Reality of the Rulers. In short, the Gnostics believed humans possess a divine particle that is jealously coveted by a class of beings called archons or rulers. We have it. They don’t.

They want it.

The magical name ‘Atlantis’, I will contend, refers to more than just a vanished land (bridge) between Europe and America or a global kingdom that may soon arise. It is our constant craving, an irrepressible ideal; a word-symbol that conjures visions of ancient glory – a divine element -- that was lost.

Atlantis is meant to be the guiding myth of human civilization. It is the great Phoenix-bird of myths -- immolating and reconstituting over and over again. Like a psychological angel or demon relegated to the deepest recesses of the subconscious, it will rise again.

The question is when.

As evidenced by their use of stellar symbolism in their religious art the initiates of ancient times knew of the precession of the equinoxes, a time-keeping system which divides a 26,000 year ‘Great Year’ into 12 astrological ‘new ages’ of approximately 2,150 years each. They predicted that humanity would make a quantum leap to a new rung of evolution’s golden spiral during the Age of Pisces, which commenced during the time of Jesus and another in the second millennium AD at the beginning of the Age of Aquarius.

Time reveals everything.


THE MEME OF ATLANTIS

Our ability to grasp the importance of the Atlantis myth to current events is matched only by our ability to absorb the astounding. Atlantis is the missing piece in the puzzle, it is the beginning and ending of all that is, the compliment to the biblical Eden and book of Revelation’s New Jerusalem, the 12-gated city that will descend from the sky.

The theory of Atlantis has traditionally been studied almost entirely as a topic of archaeology, geology and history. This, however, is not the whole story. Atlantis is a creation myth ala the Old Testament book of Genesis. This means it is susceptible to many levels of interpretation, including the historical, but also the metaphorical and allegorical.

To use a modern word, Atlantis is a meme, a “catch all” phrase or code-symbol. Like ‘America’ it is a place name, but also a mental program, a matrix or realm of possibility.

It is a spiritual goal.

Intriguingly, the word meme is composed of ME (pronounced ‘may’), the name of the lost tablets of creation of Sumerian myth. The Anunnaki lord Enki (Poseidon in Atlantis) guarded these tablets at this temple at Eridu.

When Plato repeated this story he unleashed a mind-altering idea. Passing through the millennia and winding down road after road, through culture after culture like a river, this tune has gained resonance. As a river seeks to find the ocean, I believe the Atlantis story is itself a stargate leading us to the cosmic ocean.

If Atlantis only exists as a brain pattern or frequency nabbed out thin air by billions of antennas embedded in central nervous systems and replicated billions of times throughout history so be it. Some claim ‘Jesus Christ’ is also a meme. Look at the impact such ‘vibes’ have on humanity. Curiously, both Jesus and Atlantis are symbolized by a cross.

As is true of the meme of the Cross the symbolic representation of and substitute for Jesus, the story of Atlantis has been passed along vertically throughout generations and horizontally among groups of like-minded individuals, the great initiates. Both stories symbolize the triumph of enlightenment over ignorance. Both teachings have been in a continuous state of alteration and vigorous promotion. Both deserve their acclaimed moniker of “the greatest story ever told.”


THE CROSS OF ATLANTIS

Transmitted along with the meme for Atlantis is its symbol or icon known as the Cross of Atlantis. As with the ‘Living Cross’, the Cross of Atlantis should be viewed as a living structure, both metaphorically and technologically.

The capital of Atlantis was a maritime city with an enormous port, having alternating zones of land and sea, divided into three zones. In the innermost ring was a sacred mountain, possibly a volcano, where the original race of Atlas arose. The Atlanteans built a royal palace atop this hill and it became a ‘marvel to behold for its size and beauty’. In the middle of the citadel was a temple dedicated to Poseidon and Cleiton.

This description of two great circles of land around an island, and three great circles of water around the land reveals the symbol for Atlantis known as the Cross of Atlantis.
The Cross of Atlantis

A symbol is a sign. As the great symbolist Jordan Maxwell notes in the introduction to Stellar Theology, a symbol indicates direction or it informs one of ownership. A sign is a logo that says this item belongs to this group. This Cross of Atlantis sign says “this place belongs to the gods. Humans keep out.”
Schliemann’s City of the Golden Gates with Atlantis logo (1906).
Its main characteristic is the shape of the water canals and the land zones together
with the bridges forming the “Cross of Atlantis”.
The Center represents the capitol of Atlantis.
Although Plato does not mention this center’s name other traditions do record the name of the capital of Atlantis.
Meru is the name of this center.
The 4th century B.C. Greek historian Theopompus tells us that one of the names of the people
who inhabited Atlantis were the Meropes, the people of Merou.

The Atlantis logo is composed of a sun disk  or Cross of Light  embedded in concentric rings . According to Laurence Gardner, writing in The Magdalene Legacy, a cross within a circle is called a Rosi-Crucis – the Dew Cup – and is the original symbol for the Holy Grail.
The concentric rings.
 
The concentric rings primarily symbolize vibration. In addition, they can represent a vortex. As in the example from NASA below, the concentric rings also may represent a two-dimensional expression of a three-dimensional experience: that of traveling through interstellar passageways called stargates or wormholes.

This fact offers extraordinary possibilities when interpreting the Atlantis meme and is one that I’d like to go into here.

This hypothetical spacecraft with a “negative energy” induction ring was inspired by recent theories describing how space could be warped with negative energy to produce hyperfast transport to reach distant star systems. In the 1990s, NASA Glenn Research Center lead the Breakthrough Propulsion Physics Project.

NASA’s primary effort to produce near-term, credible, and measurable progress toward the technology breakthroughs needed to revolutionize space travel and enable interstellar voyages.
The 2-D rings symbolize a 3-D vortex.
 
In the past few years the scientifically rooted concept of wormholes and star gates, also called the Einstein-Rosen bridge, have become popular topics of such television shows as Star Trek: The Next Generation and Sliders and movies such as Stargate and Contactwhich feature ancient stargate technology for opening wormholes in space/time.

When the concentric rings of Atlantis are interpreted as a vibration -- a ring or a stargate -- it suggests that as a creation tale one of the most important concepts that the theory of Atlantis embodies is the stargate.
A modern depiction of a wormhole.

Theoretically, physicists view wormholes as time machines that may open gateways to parallel dimensions. They are the subjects of intense scientific research in America and Europe.

If we apply the three-dimensional approach to the two-dimensional concentric rings of Atlantis, we may hypothesize that it symbolizes a vortex. The Great Cross of Atlantis may be thought of as a Great Crossing place, a place of passage, to pass through one realm to another. Perhaps even to pass over the stars or pass through the galaxy.

As mentioned, the symbol of Atlantis is derived from the description of the enclosure constructed by the gods to protect the original sacred hill of Atlantis. As noted by Plato, the gods built this enclosure to keep humans out. Therefore, the sign of Atlantis could read “Atlantis: Property of the gods. Humans keep out.”’

In this capacity the Cross of Atlantis is identical to the Gate of Eden. Because Adam and Eve were disobedient to Yahweh, the god of Eden sent them out of the Garden of Eden (Genesis 3:23). He placed at the east of Eden Cherubims, and a flaming sword which turned every way (it rotated gyroscopically), to keep the way of the way of the tree of life.

Significantly, the Tree of Life is equated with the Cross. Therefore, the description of the mysterious Gate of Eden is of a rotating gate. The description of the rotating gate of Eden brings to mind a gyroscope and also the alien Stargate Machine featured in the Warner Brothers movie Contact (1996).
A gyroscope.


The gyroscopic Stargate Machine from the movie Contact.
 
Two Nubian figures stand beside a pillar in the middle of the Egyptian symbol for gate.

The pillar at the center of the image is the one featured in the drawings on the left and right.
It belonged to Osiris. It was called the Stairway to Heaven.
For more on this pillar please see my article The Ark’s Missing Piece.


The Sumerian sun god entered Earth
through a gateway  with a tree that resembles Osiris’ pillar beside it.

I can hear the reader thinking are you bleeping kidding me? The average person, let alone a credentialed archaeologist, when discussing such a phenomenon as Atlantis can barely accept the idea of vanished civilization. Adding to this mix the possibility that the inhabitants were advanced, possibly even vastly advanced from our hyper-technological civilization is nonsense, babbling (‘Babel’ in Hebrew, a word which originally meant ‘gate’).

This is as unique as it is revolutionary. It is also quite hopeful as the concept of Atlantis rising is the jewel of many prophecy hunters. As we will see, wormhole symbolism is rampant in the story of Atlantis. It suggests that the rising of Atlantis has to do with the rise of theoretical physics.

For instance, in his discourse PhaeadoPlato records the astonishing revelation of Socrates in the last moments before his execution that,
“the true Earth itself looks from above, if you could see it, like those twelve-patched leather balls”.
A twelve-patched leather ball describes a dodecahedron. The dodecahedron with twelve five-sided faces was used as a teaching tool to instruct the initiate to know him or herself as an energy system like the Earth. Incredibly, a new study of only recently available scientific data hints that the universe is roughly shaped like a soccer ball, a dodecahedron.
Dodecahedron.

Remarkably, Plato is describing Earth as a three-dimensional pentagonal web into which the soul incarnates. The ancient Greeks likely learned from the Egyptians that the human body is ideally structured geometrically to interface with the dodecahedron and its pentagonal grid.

Plato was not alone in his understanding of the 12-sided Earth. The Cherokee held a complimentary belief. In addition, the second century AD, a group of Christian Gnostics described the sphere of Earth being surrounded by a 12-angled pyramid. These 12 angles are described as “eyes”, “pipes,” and even more fascinating to our investigation, as “holes” or “halls” in the Earth! These, it appears, are the gates of the New Jerusalem.

Today, most researchers into sacred Earth energies concur that the Planetary Grid has 12 primary vortex zones, “halls” or “holes” with the Great Pyramid at the apex control. A network of temple sites throughout the Earth marks the Grid. These sites roughly include:
  • the Great Pyramid of Giza and Heliopolis (“the City of the Sun”)
  • the 1,000 foot high pyramids of southern China, 90 degrees opposite of Giza.
  • Easter Island, 180 degrees opposite the Great Pyramid.
  • the City of the Sun at prehistoric Cuzco, Peru.
  • Teotihuacan in Mexico.
  • the vortices of the Four Corners area of the USA.
  • the Mississippi valley of the southeastern USA.
  • Oak Island, Nova Scotia.
  • the South of France, centered at Rennes-le-Chateau, France.
The 12-fold form is found in numerous mythic structures including these:
Meru, the center of Atlantis,
enfolded within a 12-petaled lotus.

Arthur’s rather Atlantean Roundtable.
 
The Mount of Salvation at the center of a zodiac.

The activation of this 12-fold Planetary Grid is called the ‘quickening’ of the Earth, an increase in the vibratory levels of humanity and Earth which is thought to spark higher intelligence and increased linkage between minds. The Quickening of our civilization is a result of the “quick-beams” or “quick-rays” emanating from the core of our galaxy and likely radiating through the Meru or Center of Atlantis.


MERU: THE WORLD MOUNTAIN

Meru is called the World Mountain. Turning to Buddhist imagery we find a remarkable image of Meru.
The logo for Atlantis (left). Mandala of Meru, the center of Atlantis,
from the top down perspective (Samuel Beal, London, 1882).
Meru appears as a concentric ring.
One wonders if this is the ring at the top of the Meru symbol .
 
The hourglass (or wormhole-shaped)  World Mountain, Meru,
rises from the great ocean of space, (Japan, 1678).
The wormhole shape suggests Meru was a gateway to another dimension.


The Buddha’s death caused the collapse of the world-pillar Meru.
In the lower rightit shatters into curious cubes that suggest crystals or even other dimensions.
 

The collapse of a wormhole.

Given the puns we have explored, could the world mountain Meru actually be a whirled, whirling or spinning , mountain?
Interestingly, the Meru is believed to have been the model for the Tower of Babel, located in Su-Meru or Sumer. Further, as spinning is the same as turning (from tour), does this indicate the Tower of Babel was a spinning or turning pillar?

It is said that once Buddha achieved enlightenment he placed a victory banner on the summit of Mt. Meru, symbolizing his victory over the entire universe. Again, Mount Meru here is believed to be the central axis supporting the world.

The flag of victory also denotes Buddha’s triumph over Mara, who personifies hindrances on the path to spiritual realization. Specifically, there are said to be four types of Maras, each one representing an individual hurdle on the path to spiritual progress.

These are:
1). The Mara of Emotional Defilement
2). Mara of Passion
3). Mara of the Fear of Death
4). Mara of Pride and Lust!
It was only after conquering these four negative traits that Buddha could proclaim victory over ignorance, and achieve nirvana.
Here, it is worth a brief diversion to note that in calling Jesus ‘the Way’ the early Christians were following in the footsteps of the Buddhists. Just as converts to Christianity living long after the fact altered the images of Jesus, a similar artistic make-
over was applied to Buddha. Early Buddhist art consisted of symbolic representations of Buddha.

It was customary to represent the Buddha as a pair of footprints indicating the way to walk to enlightenment, or as an 8-spoked wheel, the symbol for the Wheel of Truththe Anunnaki symbol of king ship.
The Dharma Wheel symbol of
the 8-fold Path of Buddha or the Universal Law.


Early Christian 8 rayed wheels.
 

The 8-rayed symbol of the Nibiru (gate).

Wherever archaeologists discovered remains of the early Sumerian civilizations the symbol of the “the Gate of the Gods” was prominently displayed. The Sumerian god Enki became Poseidon in the story of Atlantis.

The Sumerians depicted this gate as an eight-pointed star. This star-sign denoted such terms as an, the ‘Lord Anu’; dingir, the ‘Bright One’; an, ‘high’; and ana, or an, ‘heaven’. It was often found as a determinant in front of the names of the Shining Ones.

Thus, dinger E.A indicated the ‘Shining Lord of Waters’.

Sitchin assigns the Babylonian version of the symbol of the Cross of Light to Enki’s home world the Nibiru, which means ‘crossing place’ or ‘gate’.


The particle accelerator of Atlantis

Relaxing after a presentation on this subject in Florida a few years ago, a scientist approached me. He told me he was asleep through most of my presentation… until I “putup that blueprint.”

“Blueprint? What blueprint?” I asked.

He fished through my slides until he came to a 2nd century drawing of the Meru pillar or tower. In my talk I had presented it as an example of a possible ‘Grailtuner’ and a candidate for the rod shown in Jesus’ hand in early Christian art. (For more please see my articleJesus, FDR and the Meru Superantenna.)
"That blueprint,” he responded.
Studying the drawing, the scientist told me that he designed particle beam weapons for a living. Laser cannons. Light sabers.
“You know, Stars Wars-type weapons,” he said.
“Your Meru drawing is a blueprint for a particle accelerator and a particle beam weapon,” he said knowingly.
Squeezing his thumb and forefinger together to mimic a pincer, he said the weapon is designed to rotate on the circular platform. The ‘horns’modulate the pulse emanating from the weapon.
Late in 2004 digital artist Jack Andrews rendered the Meru drawing in 3-D on a computer.
 
A cyclotron consisted of two large dipole magnets designed to produce
a semi-circular region of uniform magnetic field, pointing uniformly downward.

Presented here is a comparison of the base of the Meru drawing with a plan for a cyclotron, a particle accelerator designed by Ernest O. Livermore in 1929 and developed in the early 1930s (coincident with America’s shift to a technologically based society).

The cyclotron was a necessary technology used in the splitting of the atom and the development of the A-bomb.

Glancing at the drawings it is easy to see why the scientist saw a similarity between the two designs. The question is:
What in the world is a blueprint for a particle accelerator doing in a 2nd century Chinese manuscript?!
One can see that the Meru drawing is an axis that resembles an antenna (or a microwave weapon from Star Wars). There’s a reason for this. One well-known scholar of Buddhism quoted by Victoria LePageLama Anagarika Govinda, says Meru is,
“the seat of cosmic powers, the axis which connects the earth with the universe, the super-antenna for the inflow and out flow of the spiritual energies of our planet.”
Today, scientists call these ‘spiritual energies’ high energy cosmic rays.

This astonishing drawing was among the famed Dunhuang Manuscripts discovered in the secret repository the Cave of the Thousand Buddhas early in the 20th century by Hungarian-born explorer Marc Aurel Stein. According to the Order of Nazorean Essenes(Essenes.net), numerous 3rd century Manichaean-Christian manuscripts were part of the Dunhuang ‘hall of records’.

Historians claim monks in hidden monasteries in Central Asia trained Issa (“Jesus”) during his 18 ‘missing’ silent years between 12 and 30. He traveled the mountain passes and taught widely in the monasteries and markets.
On the next page, we see a comparison of apex of the Meru pillar with the cone featured in a scene etched onto a golden plate and presented to King Tutankhamun.

Author Z. Sitchin proposes this an Anunnaki space craft on a silo.
Bottom Right. Top right: A drawing etched onto a gold plate presented to King Tutankhamen made by Nubian goldsmiths.
Z. Sitchin proposes it is an Anunnaki craft on a silo.
The stargate model proposes it is a warp craft instead.
Note the pillar at the bottom center of the drawing.
 
Detail of the base of the Meru pillar rendered in 3-D by Jack Andrews.
It creates a ring or a vortex. Note, the arrangement of the Central (or Whirling) Mountain
surrounded by four subsidiary peaks.

The Cross of Atlantis with the Meru pillar in the center by Dana Augustine (left).
The apex of the Meru pillar, the ‘warp craft’, by Jack Andrews (right).
 
My working hypothesis is that this diagram, schematic or blueprint is a mandala whose symbols point to the function of the actual thing… an instrument of some kind capable of conducting the spiritual energies of the planet.

Mandalas are “read” or memorized for visualization during meditation. They are blueprints of the three-dimensional palace of the deity. The purpose of the mandala is two-fold: to acquaint the student with the symbols of the deity (i.e. Buddha, Christ) and to allow the student to “enter into the mandala”; that is, to enter the frequency or vibration in which the deity lives, i.e. ‘Meru’.

This is how the mystics of Shambhala were raised from a man to a god-man. They mastered the Meru symbolism. This raised the vibration of their mind and body and he entered the mysterious realm of Shambhala.

In the diagram of the base of the Meru pillar we notice it has four sides. The arrangement of the Central (or Whirling) Mountain surrounded by four subsidiary peaks is found in the Navajo sand painted mandalas also corresponds to that of Mt. Meru, flanked by its Four Guardians and their corresponding four subsidiary mountain peaks. In India, as with the Navajos, the Four Guardians are also represented as either gods (Lokapalas), mountains, snakes (Nagasor birds (Garudas), which are frequent animal shapes assumed by them.

Moreover, each of the Four Hindu Guardians is also associated with a heraldic color, in exact correspondence to the Navajo ones: White, Yellow, Black and Red. These, of course, are the four races of humanity, which originated in Eden or Atlantis, according to legend.

The Four Guardians are sometimes represented by the Four Trees or by Winds, Suns, Moons, Archangels, Bats (Vampires), Thunderbolts, as well as by Coiled or by Standing Serpents resembling zigzag lightning and ball lightning.
The four guardians. Egypt (left).
Meru (right).


Each of these four drawings match what we would see viewing the four ‘mountains’
and the Meru particle accelerator from the top down.


Solomon’s Temple (left). The INRI cross of Christ (right).
 

The Meru pillar (left). Rose-Apple Land (Right).

According to a conversation I had with a Tibetan White Sand Mandala designer, the concentric rings at the base of the Meru pillar represent water. This is confirmed by Philip Rawson in his book The Art of Tantra in which he presents a painting (above right) of Rose-apple land. I am most intrigued by this place name ‘Rose-apple land’. When we apply this place name to the perceived function of the Meru antenna or accelerator, it suggests that it created a force field.

A particle accelerator is an electrical device that generates charged particles, such as electrons, protons and ions, at high energy. So-called “nuclear accelerators” are used to split the atom for scientific research, but most particle accelerators are built for more practical applications. They are used to manufacture a myriad of products including semiconductors. They are also used as X-ray machines for cancer treatment and for detecting weaknesses in materials.
One of the early particle accelerators responsible for development of the atomic bomb.
Built in 1937 by Philips of Eindhoven it currently resides
in the National Science Museum in London, England.

Particle accelerator.
 
The Large Hadron Collider (LHC) is being built at CERN, the European laboratory for nuclear research. Costing $3 billion and expected to be completed in 2007, it will be the largest particle accelerator in the world for nuclear research. While making 17-milerings at nearly the speed of light, protons will be made to collide into other particles 10million times per second.

The main purpose is to find the Higgs boson, considered by some scientists to be the fundamental element of matter and often called the “God Particle.”

In addition, physicists hope to use the collider to answer the following questions:
  • What is mass? (We know how to measure it - but what is it?)
  • What’s the origin of mass of particles? (In particular, does the Higgs Boson exist?)
  • Why do elementary particles have different masses? (I.e., do particles interact with a Higgs field?)
  • We know that 95% of the universe‘s mass is not made of matter as we know it.
  • What is it? (I.e. what is dark matter, dark energy?)
  • Do supersymmetric (SUSY) particles exist?
  • Are there extra dimensions, as predicted by various models inspired by string theory, and can we “see” them?
  • Are there additional violations of the symmetry between matter and antimatter?
As of June, 2005 no experiment has definitively detected the existence of the Higgs bosons. The search for the hypothetical elementary ‘God Particle’ is reminiscent of ancient metaphysics. According to the Zohar, manna, the food of the gods, is made (detected/produced) by a Manna machine strikingly reminiscent of the Merupillar/particle accelerator. It starts its journey as dew and falls to the ‘field of holy apples’.

The people who preserved these secrets called themselves the Reapers of the Holy Field. The fact that manna was called ‘blessing’ or ‘mercy’ (meru-cy) tell us the ‘holy field’ is a beneficial vibration. The reapers are the ones who know how to harvest the (blue) apples from this field. They use particle accelerators. (Later, we will compare the human body with these devises.)

It is CERN’s search for extra dimensions that is most intriguing to us. What will they find?

In addition, in the next few decades, the possibility of black hole production at the highest energy accelerators may arise, if certain predictions of superstring theory are accurate (Scientific American, May 2005). A black hole is an area of space-time with a gravitational field so intense that its escape velocity is equal to or exceeds the speed of light.

As we can see from the comparison of the spinning black hole presented here there is a striking similarity with the symbol of Atlantis.

I’ll leave you to contemplate the similarity.
This computer rendering shows matter whirling into a spinning black hole,
whose shape is distorted and not spherical.