Presentation 12

Okay. Presentation 12. We're looking at shared presence in a series of resonances that make a harmonic in our time, coming up very quickly, the most interesting step that our planet will take is to have a planetary park for the first time at the site centered on Jerusalem. And my white paper on this was entitled um, New Jerusalem Planetary Park. It's an important thing to reintroduce presence, which is a quality of conscious continuity into the culture of tradition on the earth, on this world. The mythic horizon has time in tenses. There is a present moment. There is a past, and there is a future. So that mythic language. Myths, the whole mythos is always a story that has a beginning. It has a middle and it has an end. And that three part division of time centers in its cycle around a present moment. The difference between a time that is split into three. Having a present moment as the center expressed by Omar Khayyam, and the Rubaiyat as the moving pen, having written moves on. The difference between that and presence is monumental. Presence brings out the quality of the continuity of time unbroken. There is no present moment because if one refines your ability to be exact, through contemplation, through prayer, through yoga. You can classically, in many ways, refine your sense of the moment so that when the moment comes, it does not register. In moments of great sharing. In moments of making love. In moments of birth.

In moments of spiritual elation. Time does not occur by the moment. And it clearly registers in high Dharma yoga. In very refined contemplation in what is called prayer without end. One can see that the moment is actually a zero, not a one. So that it is a Zen moment that has a shunyata, not a tathata. And because the zero, the void, the emptiness. Is not only complete, but perfect. It engenders spontaneously, immediately. The next occurrence. But the next occurrence has a peculiar, um, dimension to it. Instantly, spontaneously, it is transparent. One of the all time great expressions and accounts of those was the great teacher, the introducer of Zen Buddhism to the West. D.t. Suzuki Daisetz Teitaro Suzuki Daisetz means in Japanese a great humility. His original name was Teitaro Suzuki, and when you see the first books by him around 1900, it's Teitaro Suzuki. But D.T. Suzuki. Was invited to Chicago from Kyoto as a young man to go to the Open Press Publishing Company to translate the Tao Te Ching into English because he was masterful at languages and masterful at the deep subtlety. But his Zen master, Soyen Shaku Roshi, said to him, yes, you can go and you can do this, but you cannot go, because you cannot do this until you have had your satori, your moment of enlightenment. And in fact, because you have matured to this point already, he was about 20 years old. If you do not have your satori, by the time you must board the ship for the United States, then you must commit hara kiri.

You cannot continue in this life with this opaqueness of not having had your satori, your moment of enlightenment. In Sanskrit, it's called the bodhicitta, which originally was the enlightenment instantaneously. Later on it became the thought of enlightenment, and that was a watered down version of it. The classic version of it in its highest levels. And the Vajracchedika Sutra. The Diamond Cutter Sutra. And that, incidentally, is written in homage and in resonance to one of Philo of Alexandria's great writings on who who is the error of who inherits. The the truth. When the moment came. That he didn't have it. D.t. Suzuki was about to get up from his zazen that he had lost everything because of all of his talent, and that the moment had come and had gone. He woke up. Not only had the moment not come and had not gone because there was no past, there was no future expectation whatsoever. There was only the continuity. And so he got up and he went outside of the zendo and he reports, he wrote this account when he was almost 95. He said, I went out and all the trees were transparent, all the buildings were transparent, and I looked down and I was transparent too. It is the transparency of the symbols that allows for time to flow unbroken in its continuity, so that instead of being time as a line, Time as a story line.

Time as a horizon of the plane. Of the line of time. Time is discerned to be a field of infinite consciousness, and because it is a field of infinite consciousness, it is a complementary to nature, which is a field. But as nature turns out to be a zero field, consciousness turns out to be an infinite field. And that an infinite field has possibilities of making a harmonic with a zero field, so that later on, in terms of the development of logical forms, one can substitute infinity infinities for zeros or zeros for infinities, and you will not disrupt the logical form of the structures. One of the most incredible applications of this is in quantum physics. There is no way. That there is a causality between two electrons that are separated by maybe billions of light years. But they have an entanglement because they both emerged together, paired. And their parents was paired by the antiparticles, the positron. And that. That was sealed by the holes of the electrons, and the propensity of the positrons to match those holes with emergence. So that when you put that scenario together, it's called today entanglement. And one can use quantum entanglement as we're now progressing to make quantum computers not working on bits, but qubits on four bits that have hidden within them a common denominator of zero ness. In its absence and in its fullness at the same time.

So that a shunyata is also a pleroma at the same time. So that when we talk about presence, we're talking about more dimensions than a space time that has been chopped up into three kinds of time. And therefore, the three dimensions of space are somehow given limitations within the ability for us to connote and to cognize. Now transformable by something that is recognition, not cognition. Something that expands connotation into an annotated openness. That ability to take an annotated openness is the origin of taking a language which is mythic and making it transparent so that one now reads allegorically. One now is able to phrase metaphorically. One is able to take the creative. Language and show that a rhetoric can become now winged. These words are winged, as Homer says, and they become a poetic. That poiesis in Greek means creating in such a way that the language now becomes shareable in its magical dimensionality of person, that the individuality that gave form to the rhetorical structure now has become permeable to a field of meaning that is accessible by two or more into infinity. There are no limits on how many can share presence at all. Not even limited by all. And so when we talk about shared presence here in the 12th presentation, we're building the harmonic set of appreciation for how to hear and how to hear transparently and how to read and write symbols, because the reading and writing of symbols by an alphabet changes the mythic pictorial, the mythic graphic, the mythic sign indications into symbols that are able to be transparent and have a continuity that is unbroken, so that when one holds a book, for instance, classically one is able to look at shapes, reoccurring shapes, in this case of ink on paper, and to read them and to be able to hear them.

The title page reads Zarathustra, Philo, the Achaemenids and Israel being a treatise upon the antiquity and influence of the Avesta by Lawrence H. Mills, Chicago, The Open Court Publishing Company, 1906. The same company that published D.T. Suzuki's great translation of the Tao Te Ching that allowed Paul Carus, the director of the Open Court Publishing, then to make his English translation. If one looks at the way in which you can read and write with an alphabet, when you are in grade schools, they tell you to make pictures in the first second grade. By the time you're in the third or fourth grade, you want to be read to because those stories are alive to you. And little third graders love to be read to. When they get to be sixth graders, they like to begin to write their stories. They don't just make their letters, they don't just make their little assignments, but they want to tell stories And you can notice this if you've ever raised a child. They not only like to have stories read to them or told to them at a certain poesis, they like to make up stories.

Little boys will play with their toys and they will be in those stories because I was always bronchial from birth, hardly ever went to school. And like Marcel Proust, I did all my living in bed and I would draw little characters and colour them in and then cut them out with scissors and then put them in cigar boxes. My father smoked cigars, and because I was like that for years, I had literally hundreds and hundreds of characters in a dozen cigar boxes, and I could make up incredible epics that went on for weeks, involving thousands, complete with bottle caps of root beer and Coke as the bad robots that weren't characters. The whole quality is that language becomes a metronome of the dimensions by which we are able to move from present, past and future to presence, which carries with it all the time. Aldous Huxley's phrase was the breath of the eternal that when one speaks, the high torque, as Yeats used to call it, our breath is of the eternal, and we are able to have a language, even an oral language, that prizes a sinuous complexity of continuity, it constantly morphing and scintillating. And when it is done with a high art, it can be dazzling. The first time that alphabets had this capacity was about just before 1900 B.C.. And oddly enough, in our time today, Summer solstice 2009, the two tuning forks of the introduction of an alphabet transparency into the consciousness of human beings for the very first time in a major way, so that it would never again not be there as a facility where between what is today Israel and what is today Iran.

And the simplest way to understand it is that, as we've been talking. Zarathustra and Abraham are contemporaries. They're both born about 2000 BC, and both at the age of 75, underwent a major transformation that led to a historical, kaleidoscopic dimension being brought into play for the first time. For Abraham, he was 75. He was given a profound vision. His father, Terah, had just died, and his profound vision was that God came to him as a friend. And Abraham in the conversation said, since I am blessed by your friendship, um, what gift will you give me to seal this? And he was taken by the hand and taken outside and shown the stars. Uh, night, 1900 BC. There were many more stars visible than there are now. And he was told as many stars as you can count. So will be your heritage. This is the way that Moses wrote it in the 1300s. It's the way in which Philo commented on it in the early first century AD, but the transparency and the harmonic of the meaning is that it isn't the counting of the stars. It's that each of those stars is a world that is inheritable. In this larger field that you now have come further dimensions.

And as you will be able to see more and more of these worlds, so too will your heritage expand. That tops the Rainbow Covenant of Noah by considerable. One of the qualities of a presencing that is shared is that one now becomes family together, that spirit families occur, and that instead of there being lines of inheritance, there is now a field of heritage which is complex, and that that complex flow of the heritage within the infinite field of consciousness makes it possible to have an interchange at the center between symbols and vision, between mythic character and artistic person, so that what becomes increasingly evident is that the old ritual limitations, the limitations of existential form. No longer are limitations. They may be there, but they're there. In this case, they're there in these conditions. They operate in these circumstances. If you change the circumstances, if you alter the conditions, if you jazz up the existential emergence, you will have a wider and wider array of ritual possibilities. So that ritual now like symbols that became transparent, they become transformable. And so existence gets a tone of magic quality to it. And one of the peculiar delights is that Mother Nature's Zero field likes those, as Whitman once observed in democratic Vistas in 1876 for the centenary of the United States, he said nature seems to love two things about us most freedom and variability. She likes all different kinds of people who are free to be whoever they will be, and that this makes it interesting.

It makes life interesting. And one is not. In a mythic cycle, one is freed to occur within the infinite varieties. And this then relates us to the cosmos that we become friends with, not protagonists in the cosmos, which has a recognition of not our individuality, but the transformation of our character into the art of our person, so that spirit persons are those who can inhabit the cosmos in its infinite presence. This is called eternal life. Consistently throughout, um, all of the visions that our planet and its heritage have made available to us. Here is a translation in the Tao Te Ching. I took the PT Suzuki Chinese characters and the words that he used to translate those characters in 19 1898, and brought my own poetic into play so as to utilize the Chinese characters. I'd had two years of Chinese at San Francisco State, so I was familiar, at least with many of the characters, the way the Tao Te Ching begins, every other word, every other character is dow, dow dow dow dow dow dow It is a syncopation of stating and returning immediately to the fullness of the context out of which that particular character came. That particular word came, that syllable came. So that one now gets used to immediately in the Tao Te Ching of breathing without huffing and puffing and speaking so that the language flows with the space of the breathing as a part of its articulate art of expression.

Tao causing Tao not eternal. Dao name. Causing name isn't eternal name. None. Having is heaven Earth beginning name is the 10,000 things. Mother. Therefore eternal none. Having desires is a contemplation of mystery. Eternally having desires in contemplation is given the boundaries, these two themselves same origin, yet differentiate by the name. This same is called profundity in profundity is profoundness. All mystery from this gate. Namely, the gate of Zero and one. But as one goes on in the Tao Te Ching, one comes to the complement to Tao, which is Tay and Tay. The 38th chapter of the Tao Te Ching reads this way in my poetic superior Tay, not Tay. Therefore Tay occurs. Inferior tay never loses Tay, therefore no tay occurs. Superior tie is a resonance action and nothing thereby causal acts. Inferior tie acts as itself and has thereby a pretending action. Superior generally acts, but no pretending. Superior E acts integrally and has therein pretensions. Superior Li acts differentially, but when no one responds, stretches forth its arm and enforces itself, thus phasing Dao. There then occurs tae phasing tae there occurs jeon facing jeon. There is e facing e. There is lee. Now. Proprieties. Proprieties are loyalty and faith. Exaggerated. This is the beginning of disorder. Premature knowledge as Dow is projected, unfolding a beginning of ignorance. Therefore, great amplified man dwells in thus ness, not abiding in externalities.

He dwells in the fruit, not in the expecting of a flowering. Therefore he avoids the other and chooses an other, so that the quality of a poetic is that one can write it transparently, so that one can pull the character of a language that would have a protagonist quality in meth into a wonderland, where now there is like a wizard possibility of new without end, worlds without end. The classic way in which this was expressed is that time when seen from this field of conscious dimension by a higher dimension person, like a sixth dimension person will look retrospectively back and see that the time forms were not lines at all, but that they were kept within cycles. That those lines were not straight, but that they curved in the sense that they were attracted by the belief. They were attracted by the expectation. They were attracted by the identification that there was a center, and thus the timelines circled around that present and created a past and created a future. But now one sees that it isn't that time forms are cycles, but that they have a continuation into an ecology of transforming consciousness. And out of this comes not circles with centers, but out of this comes infinity signs that have a point of no dimension as their contact. That locus of no dimension was first expressed by Pythagoras that one can take. A line and you can divide that line by the middle.

Then you can divide those two parts by the middle. You will then have a four part. Fractioning of that line, which can be put together in various ways, so that you can reassemble not only the unity in terms of one fourth plus one fourth plus one fourth plus one fourth equals one. But you can move those proportions of one fourth around and you can set up then a new way to express unity as a harmonic. And out of this will come a way of creating a music that is not limited to a cycle, but as expressive in an ecology that has its breathing spaces carried within it in a written language, in a printed symbolic language, the spaces between the letters allow each letter to have its quanta. The spaces between the words allow for the word and the spacing all through up to including the page and the paper and so forth. All of this is a way of allowing for the visioning to move freely so that when one reads something, this is on the cycle of the phoenix from Tacitus. You can hear visionary what he wrote 2000 years ago. Next year the councils were Paulinus Fabius Persicus and Lucius Vitellius. It was now at the conclusion of an age long cycle that the phoenix appeared in Egypt. A remarkable event which occasioned much discussion by Egyptian and Greek authorities. I will indicate the facts on which there is agreement, and certain others which are doubtful, but not wholly fantastic.

The phoenix is sacred to the sun. Those who have depicted a degree that its head and the markings of its plumage distinguish it from all other birds. Regarding the length of its life, accounts vary. The commonest view favours 500 years, but some estimate that it appears every 1461 years. And that the there the one last seen flew to Heliopolis in the reign of Sesostris, Amasis and Ptolemy, the third of the Macedonian dynasty. And he goes on and concludes. The details are disputed and embellished by myths, but that the bird sometimes appears in Egypt is unquestioned. That I can read this to you and you can hear this, that we understand what it is that we are communicating, is a sign that our dimensionality has jumped to a seven dimensional historical kaleidoscope. Without that kaleidoscopic dimension, we would not be able to use language in this way, because the transparency of the symbols, if it were only visionary consciousness, it would be only an infinite field. It is the prism of the person that allows for the frequency of infinity to play itself out, like a very special cosmic rainbow. We have computers that will give you several million colors now, and we're just beginning. Let's take a break. Let's come back. Part of our building up of the classic origins of shared presence resonance is that in nature, time has cycles, but in consciousness time has forms which are able to be transformed, and it is the transformation of forms that is of the highest wisdom in terms of consciousness, Time forms that are transformed.

Once they are transformed. Because there is no past that is indelibly having been. And there is no future that is indelibly fated. And no present. That is a moment atomic like that cannot be gone into. The classic power of the meditation of the historical Buddha was that he went into moments of thought, so-called present moments, and found that they have a 16 part array. Eight parts are discursive and occur as parts. The other eight parts occur in music. It's called a trill. They're never discernible, but they're like an eight part chord. In my education, there are eight phases, but there are eight intervals between each of the phases and the intervals have no discrimination, whereas the phases have enough discrimination so that one can understand that one is moving through phases. Something solid has a different quality from something liquid or something that's gaseous. Or in the fourth phase, something as a plasma. We read earlier in the Tao Te Ching about the five phase energy cycle and Daoism Tao te Jen e e is the symbols like an e ching, symbols of the of the book, the Book of Symbols, and the fifth, classically was translated as li. The best way to translate it is ki or ki. Which can come back into the Dao and if it comes back into the Dao not having been interfered with, then the cycle flows without impedance.

The first place that impedance occurs is with the middle with gen human heartedness. If we interfere with human heartedness, it shows up that the next phase will be a fallow says that there are several ways that it can be distorted. One is it can be crushed. One is that it can be mutilated, and one is that it's a totally ignorant, so that it doesn't know and doesn't understand that knowing can occur. The symbols are the first place that the injury to the mythic experience of our character, of our feelings, of our imaging occurs. And so to have a therapy, to have a therapy. The Greek word is therapy. One must found one's inquiry in the capacities to symbolize. And because symbols always bring the integral cycle to its completeness. What shows up is that the injury to one's character shows up with mutilated or crushed or missing symbols. And so the completion, instead of occurring as an energy cycle which would continue, the frequency goes off into the next word is a phantasmagoria. It goes off into effectiveness. It goes off into nightmarish ness and doesn't go back to town, doesn't recycle, so that the therapy in Chinese medicine is always to reinstate the qi. So it's able to go back, which means then that one needs to retune the way in which the symbols have gone awry, but they have gone awry because of a fracturing of your experience, your language, your images, your feelings.

But they are based on the rituals on the existentials. So in Chinese acupuncture, one puts in the little needles to increase the flow of the qi, so it's not impeded. And that in the natural cycle it will flow along lines. There are no lines in the body, but the thread ness is in the tissued fabric of our existentiality, and so it acts as if it were. And so the acupuncture will eventually reopen those channels. And when all of them are working together, the Qi will be whole and that it can recycle back through the Tao and reemerge in a Tay. And in that reemergence, there is never an impairment. The emergence of Tae from Tao is unimpeachable. If one reinstates, then the basis of our feeling, the basis of our images, the basis of our experience, the basis of our language. By a k which is able freely to move through our Jen, our human heartedness. Then the symbols will naturally be available to have a transparency by a medium of interchange. Because the core of our experience being integrable by symbols is the use of languages that take the images and the feelings in the stream of experience and allow for them to be full rounded, as it were, so that the cycle is complete but has another quality that completeness did not furnish and that other quality is perfection. The completeness can be perfected in the sense that it does not stop, does not just cycle indefinitely the same way, but refines so that a transform of that symbolic capacity of the integral, the pivot of it, is to have a refining fire.

That's the way alchemy used to talk about it, A refining fire is one that is not intensely hot, not coolly low, not in some intermittent pattern. But the refining fire is continuous in the sense that it participates in the field of infinite vision. So that one of the great images of the Alchemist laboratory. This would have been in Shakespeare's heyday in the 1590s, the beginning of the 1600s, in a huge volume. Uh, the, uh, amphitheater of, uh. Wisdom chemical, the theater. Uh chemicum amphitheatrical. Uh Sapienti uh Theatrum by Heinrich Khunrath. I'll put into the notes of our shared presence, which will be ready after next week's presentation. I'll put a copy of that in one season. The laboratory. Here's the chemical apparatus for the chemical alchemy. But over here is a prayer tent, and it's very much like an ancient Semitic desert prayer tent with the striped, uh, tenting done with the desert dome shaping. And there the Alchemist is, um, going into a deep prayer and that this complements each other in the sense that the laboratory itself then has a focus of a spirit accessing to the transform field, and the ability to have the instrumentation accept that dimension and apply it so that then they natural occurrence is one where the magic is worked.

Magic from ancient Persia. The Magi in that the transform has been applied and works. This quality shows up in the very nature of my proposal for the New Jerusalem Planetary Park. It's not just having a special city set aside like a Singapore or what Hong Kong used to be. A planetary park that features Jerusalem in a resonant, kaleidoscopic, kaleidoscopic historical dimension that also has the differential conscious vision field as a dimension and has prismatic persons that bring these two into play and create a new kind of a resonance with the cosmos. We talked last week about having the beginnings of it at Mount Nebo, which is currently in Jordan, from where Moses had his first and last view of the Promised Land. Unable to go into it himself because of a infraction and a fracture to do with his refusal at one time to continue. But from Mount Nebo, where he is buried all the way down the Wadi Korah, which is a tribute. Tribute. Going into the Jordan, about two miles from the Dead Sea, where John the Baptist used to baptize, where Elijah went up into the desert to be uplifted, where Jesus went after his baptism to spend 40 days alone in the desert in that region. It is a visionary treasure of the planet for thousands of years, that area so that the Mount Nebo area and down the Wadi Korah across the Jordan, including a Qumran's site up the road to Jerusalem, including the major Greater Jerusalem area and Bethlehem, and then a road as a part of it, like the road that goes down from Jerusalem to the Jordan and across to the Mount Nebo region.

A road that goes from Jerusalem all the way to the Mediterranean coast. And that this site on the Mediterranean coast would be something like a four square mile, two mile by two mile seaport. So that World Shipping would be able to contact, um, the New Jerusalem Planetary Park. And that one of the major weigh stations in between would be in Hebron, at the site of Abraham's burial cave, the Cave of Machpelah, that there would be like an Abraham in for an interchange at this point, coming up from the coast, that the road from the coast would be a part of the New Jerusalem Planetary Park, and that this port on the Mediterranean could be called Port Isaac in honour of Abraham's son, Isaac. But on the other end of it, as it goes to Mount Nebo, there would be another site that would be for his first son, Ishmael, and that this site for Ishmael would be the spaceport. So that one would move from the seaport, Port Isaac, to the spaceport. Uh, Ishmael. And in between would be the linking of Jerusalem, Bethlehem all the way over to Hebron, down to the coast. And that road from Port Isaac to Hebron would be called the Isaac Way, and from Jerusalem to the spaceport would be called the Ishmael Way, and linking Bethlehem with Hebron, linking the birthplace of Jesus with the burial place of Abraham would be called the Magi Way.

This would bring the three great religions that prize Jerusalem together, intertwined in such a way that Islam, Christianity and Judaism would share in the planetary park in such a way that they roads linking these sites together would be wide enough to not only have several lanes of traffic each way, but would have a median, and the medians all the way would be planted with trees like date palms, figs, olives, medicinal plants would be a corridor of a park way all the way from the coast to the Ishmael spaceport by Mount Nebo. And every so often, maybe every five or 7 or 10 miles, there would be way stations for petrol, for dining, for, uh, health, whatever travelers and wayfarers would require. And New Jerusalem Planetary Park would have such a huge tourist trade. Plus it would be a center of world commerce because it would be guaranteed peaceful place. Overseen by park rangers rather than military force. Overseen in such a way that there would be an object lesson for the planet, that we have matured as a species so that we can braid and weave all of the great traditions together in a new kind of a fabric. The fabric of a planetary culture that also is able, for the first time, to lift itself off the planet into the star system.

As we speak in New Mexico, a commercial spaceport is being built by Richard Branson and the people associated with the new commercial space industry that very soon in the next 5 to 7 years will begin servicing passengers. This gives a quality of shared presence where the entire planet can benefit of having a campfire planetary park light beacon by which to see. This is the way to go beyond the limiting dimensions that are intractable, because the situation as it occurs has occurred, is intractable. Will not work. In order to ensure that that Palestine is linked, the different parts of Gaza, the areas south of Jerusalem, the West Bank, north of Jerusalem, that they would have a concourse that is guaranteed so that they would be secure from the Mediterranean all the way through Jerusalem, all the way down to the West Bank, probably headed at Jericho into Jordan. And Israel itself would have the integrity of its recognition and protection all the way down to the Gulf of Aqaba. In order to give a substance to this, the small country of Jordan needs to be extended so that the contested area in the north by the Golan Heights between Syria and Israel, that there is a buffer, a part of that land is ceded to Jordan all the way up to Mount Hermon, so that Jordan touches Mount Hermon. And Lebanon, much like Jordan, touches the Gulf of Aqaba in the south.

This would give a natural buffer between Syria and Israel. And in order to help Syria, there is a part of Turkey. It's called the Hatay. And if you get a chance, it was. This is from the Berlitz Travel Guide 1992 edition. The hat was given by Europeans, the French and the British dicing up land. The phrase in here is as if it were meat on a platter in 1939. It was always traditionally a part of Syria that southern part of the Hatay. Could be ceded back to Syria as Turkey's contribution to the healing of the whole Mideast, and that Jordan also could be extended by a road all the way down to the Red sea. And at the beginning of the Gulf of Aqaba, there are several islands there, and one of those islands could be ceded by Saudi Arabia to Jordan, so that they would have a Red sea port and a road linking them, so that Jordan would have a reach from the Red Sea to Mount Hermon, and to allow for the Israelis to have a road from Eilat on the Gulf of Aqaba down to Mount Horeb in the Sinai, and be able to have a free, easy access to go down to Mount Horeb so that the Israelis would have freedom of movement from Mount Horeb, where the Ten Commandments were given to Moses all the way to Mount Hermon, so that there would be a larger spread of freedom of movement, of aligning, of association, of patterning, and that the lightning zig zag in the middle would link Moses's vision on Mount Nebo with a new spaceport dedicated to the son Ishmael, all the way down to the Mediterranean, to the shipping contact with the planet in terms of Port Isaac, linked together by the Magi way from Bethlehem down to Hebron, because the link between Abraham and Jesus is an ionic connection.

It's a resonance of the largest time form that we can keep track of in some kind of historical way. Currently, we can scientifically or metaphysically have larger time forms. The classic platonic Great Year was 12 of these ionic forms together, making the great year. Roughly about 26,000 years, 25,590 some years that the sun moving through the 12 signs of the zodiac in the plane of the ecliptic will make a full cycle through those 12 zodiacal signs and that almost 26,000 year period. That's like an astrological expansion of it. The eon is a historical form which is absolutely made for transform because it has a double overlay. It has a 2000 year eon time period twice over, Offset by about 350 years, so that you can understand historical time almost by a rule of the thumb, to begin to get you familiar with the ABCs of how our history on this planet has evolved and refined. Jesus is 2000 years from Abraham. Abraham is 2000 years from Adam.

So that Abraham is a median pivot between Adam and Jesus. We are 2000 years from Jesus so that Jesus has a median between our time and Abraham's time, which is also Zarathushtra's time offset from that by about 350 years, about 350 years before Jesus is Moses, and going back a thousand years before Moses, one comes to Sargon of Akkad, the beginnings of the Fertile Crescent civilization a thousand years after Moses is Alexander the Great, so that Alexander the Great is an iconic figure to Sargon of Akkad. A thousand years after Alexander the Great is Muhammad. So Muhammad is an iconic figure to Moses and a millennial figure to Alexander the Great. A thousand years after Muhammad is Sir Isaac Newton. So the Newtonian universe is actually an ionic resonance to the ecumenical of Alexander the Great. One begins to see that the offsets here make a double overlapping pattern so that when you put it not into cycles, not into circles, but into ecologies that continue not to move so much, but to refine the symbols that comes out is a double helical movement, very much like DNA. The two DNA spirals are slightly offset so that they form a very interesting energy pattern. The one moves in a complementary to the other, so they do not move in parallel. The parallel is in sync, but in terms of a complementarity, so that the fertility is that either helix is fertile to engender the other. And the way in which this works is that one of the helixes, the world of RNA, which has several interesting forms.

This is a way in which, by the 2020, that the planet can come to not just a resolution of an infection that is intractable, but of a raising of health to the level of the planet and a raising of vision to the level of star system. So that when we look out, we do not see alien species in forbidding star systems, but we see resonance. That are capable of a harmonic. This changes those demonic incursions that prey on mutilations, that prey on crushedice, that prey on ignorance and denial. Next week, I will take a look for us at the way in which the shared presence geography, and I'm going to use as part of the emendation this guide to the Holy Land from 1978. This is published by the Franciscan Printing Press in Jerusalem, and it's about 800 some pages, and one of the best guides that there is. The Blue Guide to Jerusalem is excellent and the Berlitz Guide to Turkey is excellent. And for Egypt, the new Baedeker's guide is quite excellent. To bring this geography into play so that we can begin to understand something that is remarkable and rare, I'm going to give a three sections of poetic one from Zarathustra about 1925 BC in my translation, one from the Odes of Solomon, Mary Magdalene about the time of Jesus and one from about 50 years after the Odes of Solomon.

Mary Magdalene went to sleep about 57 A.D. so about 1071 ten there was a volume that came out called The Acts of Thomas. And you can find the Acts of Thomas in the great collection of the apocryphal New Testament. M.r. James, Oxford University Press. And next week we'll take a deeper look at the translation that GRS Mead made of The Wedding Song of Wisdom, made in London and published in London and Benares, India in 1906. You'll notice that constantly there's a reoccurrence of dates around 1906. The period from 1906 to 1910 was one of the most spectacular interface thresholds in planetary history. Absolutely extraordinary time. And we'll talk about that next week, too. Here are three hots from Zarathustra almost 4000 years ago. Now dedicate with Zarathustra your person and self vitalized offering this sublime, primordial and good mind to Mazda in deeds complete with Asha and in words to Sraosha realm. By deed, by word. By Yasna. To immortality and truth given to all Mazda in strength of perfection are those facets of Aurora Primordially given to us. And from your mind and spirit, the good bestowed upon the pure man's deeds, whose soul accords with Asha in nearness to the all, with you adoring Mazda by praise songs And here's a praise song by Mary Magdalene. A cup of milk was offered me. And I drank it in the sweetness of the Lord's kindness. The son is the cup, and the father is he who was milked.

And the Holy Spirit is she who milked him. Because his breasts were full and it was undesirable that his milk should be ineffectually released. The Holy Spirit opened her bosom and mixed the milk of the two breasts of the father. Then she gave the mixture to the generation without their knowing and those who have received it are in the perfection of the right hand. The womb of the Virgin took it, and she received conception and gave birth. So the Virgin became a mother with great mercies. And she labored and bore the son, but without pain, because it did not occur without purpose. And she did not require a midwife, because he caused her to give life. She brought forth like a strong man with desire, and she bore according to the manifestation and acquired with great power. And she loved with redemption, and guarded with kindness, and declared with grandeur. Hallelujah. And in just a few lines from the Wedding Song of Wisdom, about 110 A.D. from the Greek, the maiden is light's daughter. On her the king's radiance rested stately her look and delightsome with radiant beauty forth shining. Like unto spring flowers are her garments from them streams scent of sweet odor. On the crown of her head the king thrones with living food. Feeding those beneath him. Truth on her head does repose. And she sends forth joy from her feet. More next week.