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141. CHAOS AND CREATION: CHAPTER 6: THE URANIANS [Quantavolution Website]
... . For out of the shattered mountains, or out of a cave, or variantly out of Vritra's belly, emerged the cosmic Waters, motherly females who liked to escape confinement. They came out now like lowing cattle, flowing over the body of their former restrainer and lord Vritra, to acknowledge Indra as their new lord. And astonishingly, the Waters were pregnant, and their embryo was the Sun." [1 All took their place; "the systematization and regulation was known as rita (rite), which means etymologically 'set in motion' and has the idea in the Rig Veda of cosmic truth or order." The profound meaning of the word "rite" is suddenly apparent here; religious rite is aimed at rehearsing and repeating the original cosmic order so as to support and control it by physical means. I understand Varuna as the original benign and intimate heaven of Earth. The Vritryas are the dragon-like monsters of the falling skies. The Earth's surface is destroyed in the first struggle of the gods. But Indra appears between Heaven and ...
142. SOLARIA BINARIA: PART ONE: ORIGIN AND DEVELOPMENT OF THE BINARY SYSTEM: CHAPTER FOUR: SUPER URANUS AND THE PRIMITIVE PLANETS [Quantavolution Website]
... notes that Anaxagoras thought that the upper regions were burning hot. Anaxagoras called the substance which prevails in those parts Aether. Aristotle adds that the ancients assumed that the aether is an eternal substance whose motion never ceases. It is like nothing else we know. There was controversy among the ancients as to whether the term aether (GK. aither) is derived from aeithein," to run always", or from aethein, "to burn". Aristotle favors the former (Gershenson and Greenberg), although Anaxagoras and modern etymologists prefer the latter. TABLE OF CONTENTS Quantavolution.Org E-MAIL: email@example.com ...
143. HOMO SCHIZO I: Chapter 6: SCHIZOID INSTITUTIONS [Quantavolution Website]
... other newly grown parts of the brain. Man did not get so clever that he began to talk. He was originally so frightened that he began to ejaculate names, and to call them out obsessively, then to use them on like occasion (to compare, in effect), to admonish, to pray, and command. To his surprise, he could find others who might understand, at first perhaps only a twin, then their offspring. Nouns came first, wrote G. Vico, one of the earliest modern etymologists. And he definitely connected the earliest speech with the worship of the gods. Following the ejaculative phase, which may have occupied only a few years, language probably entered upon a liturgical phase. Heavily depending upon exclamation, it moved to detailing situations and meanings. It undertook to express what had happened (to call the roll of disasters, so to speak), to exorcize the causes of the events, and to cover them up, making sounds of appeasement or evasion. Much public or formal language, like liturgy ...
144. Chapter 2: THE SEARCH FOR LOST INSTINCT [Quantavolution Website]
... Athens, and when playing with a toy car and policeman, would speak as the policeman in Greek, then reply as the car-driver in English. Bleuler used the word "schizophrenia" to denote a split personality, merging the Greek words for "split" and "brain" or "heart," thus meaning more than brain. Schizophrenia was applied to madness of the disordered personality, and numerous mental illnesses received different names in the early years of psychiatry. Afterwards, it became fashionable to assert that one should ignore the etymology of the word, even ignoring Bleuler, for that matter. The trend of my work, however, has been to extend the term in its literal meaning that is, to introduce the idea of multiple "splits" to extend it to cover practically all mental disturbances not attributable to organic and accidental lesions, whether congenital or post-natal, and to transform the disease into the elements of normal behavior, regarding normal individual and social behavior as specific resultants of certain adjustments to a natural schizophrenia. Thus self-consciousness is what might be ...
145. THE DISASTROUS LOVE AFFAIR OF MOON AND MARS: PART TWO: GODS, PLANETS, MADNESS, CHAPTER 6 [Quantavolution Website]
... complicated" image of Helen, that Finely alludes to, has a simple solution. Helen of Troy stands for the Moon. She represents the goddess Aphrodite. Paris-Alexander, Prince of Troy, represents the god Mars-Ares. The Moon that had been "embraced" over centuries by Hephaestus (Athena-planet Venus) in his encounters with the Earth is taken away from him; Athena-Hephaestus and their allies must repossess it. Helen is the Moon Goddess and the world is the male version of Helen, father of the family of all Greeks. Etymologists have also indicated a connection between "Selene" and "Helios," the latter deriving from the same Indo-European root as sun and solis [3. Thus she symbolizes in the battle of the gods the coming of the Hellenes into their revived nationhood in conjunction with the triumph of the Athena faction of the family of Zeus. Let us read in Graves briefly: The Ionians and Aeolians, the first two waves of patriarchal Hellenes to invade Greece, were persuaded by the Hellads already there to worship the Triple-goddess and change their ...
146. The Early Assyrian King List, The Genealogy of the Hammurapi Dynasty, and the "Greater Amorite" Tradition [Catastrophism & Ancient History Journal $]
... fact recall personal names. In this regard one final source of comparison needs to be considered before we conclude the intriguing question of shared "Amorite" tradition. That source is Genesis 14.[50 The points of comparison are toponyms: Admah= Adamu AKL 2 Zeboim= Zuabu AKL 11 Bela= Belu AKL 14 A certain Arioch of Ellasar, furthermore, is cited as one of the four kings against five. This Arioch may provisionally be identified with Azarah if "WRH" moon (month) is closer to the original etymology. Ellasar has received various treatments over the years: Larsa al sarri or "city of the King," Til Asurri, "the country of Assyria" and/or "the city of Assur.[51 The connection between Ellasar is explained as a derived form of A LA-SAR, an ideogram denoting the city of Assyria."[52 That "Assur" is meant here may receive further support if the connection with Arioch-Azarah is defensible. However, to the best of our knowledge A LA SAR is not an ...
147. THE DISASTROUS LOVE AFFAIR OF MOON AND MARS: PART TWO: GODS, PLANETS, MADNESS, CHAPTER 10 [Quantavolution Website]
... flowing gown, a head with horns, a helmeted head (Athena), a long-haired one (coma means hair in Greek), a phallus with testes, and even a head with two massive arms- "Hephaestus of the two strong arms," Murray translates the phrase, and then, curiously, notes that other scholars translate the phrase as "Hephaestus of the lame legs." We wonder at the possible original sight of the mighty-armed bronze-smith trailing his feeble legs like the tail of the comet, and at the etymology that could cause such an alternative construction. In connection with the language of the Love Affair, to be treated below, additional symbolic issues will be discussed. Finally there is the sentence: "The slow catches the swift; even as now Hephaestus, slow though he is, has outstripped Ares for all that he is the swiftest of the gods who hold Olympus. Lame though he is, he has caught him by craft." Once more the synchronization of reality into a plausible plot seems incredible. To take part ...
148. THE DISASTROUS LOVE AFFAIR OF MOON AND MARS: PART TWO: GODS, PLANETS, MADNESS, CHAPTER 12 [Quantavolution Website]
... . POSEIDON Poseidon is present, "yet did not laugh." He is disturbed, impatient, persistent. He wants Hephaestus to set Ares free. He offers to guarantee Ares' just debts as an adulterer. Hephaestus at first refuses: "Don't ask this of me, Poseidon, You're sure to be sorry if you give bond for a miserable rascal. And how would it be among the gods, if Ares should escape both his fetters and his debt and I should have to bind you instead?" Poseidon is etymologically "master of the earth." He is the sea and the mover of Earth. Here now, he insists. "Even should he avoid his debt and flee, I shall pay for him." Hephaestus cannot refuse. "It is not permitted me to say 'no', nor would it be proper." Why? Is this mere politeness, to move the plot along? But a plot in literature is as determined by psychology as falling rock by gravity. Is it respect for a feared uncle, ...
149. The Two Major Censuses in the Book of Numbers [Catastrophism & Ancient History Journal $]
... Sometimes the Hebrew vowel letter u drops out of 'aluph and, apart from the pointing (a late introduction), the words for thousand and for chief become identical in all respects. It is interesting to note that, in the modern Israeli army, the word 'alluph is used as the equivalent for colonel. In early days, of course, the 'eleph or mighty man of valour would have gained his title from the fact that he actually was the captain over a thousand men. But as time went by, the strict etymological meaning of the word would have been forgotten (we have only to look at our own language to see many examples of this) and the word would have been used with a wider meaning-- for captain in general, irrespective of the exact number of men under his command. Confusing Usage of 'Eleph as "Thousands" There are occasions in the Bible where 'eleph has been translated as "thousands" but where an alternative meaning such as "family" or "leader" of a "clan" or some such ...
150. Tree Symbols [Migration of Symbols (Book)] [Books]
... . "fallen away from the Celestial State "( to be reborn on earth). 24. Female supernatural beings. 25. Quoted in The Literary Digest, New York, December 27th, 1924, from the Honolulu Advertiser. 26. The Mahabharata (Udyoga Parva, pp.309 et seq, Adi Parva p.163 and Vana Parva, section CI, Roy's translation). 27. Hymn of the Atharvaveda (Sacred Book of the East) Vol.XLII, p.43. 28. Carmina Gadelica, Vol.II, pp.247 et seq. 29. Etymological Gaelic Dictionary, Stirling, 1911. 30. Suet in L'Anthropologie, Tome XXX, pp.235, et seq. 31.The Confessions of St. Augustine (English translation, London, 1895, p.45). 32. Laufer, Sino-Iranica. Chicago, 1919, pp.346 and 558. 33. The Ascent of Olympus. Manchester, 1917. 34. Langdon, Tammuz and Ishtar, Oxford, 1914, pp.1, et seq and 42 et seq. 35. Ezekiel, Chap. VIII, verse 14. 36. Silva Gadeljca ...
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