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31. The Garden, the Fall, and the Restoration [Kronos $]
... these trends are correlated, it is difficult to avoid a prognosis of sheer disaster. The source of this situation is nothing new; the problem is merely more obvious now because there are more human beings with more sophisticated weapons. Given the world we live in and the creature we presently know as man, the result is inevitable sooner or later. Mankind's pathological pattern of behavior is so monotonously predictable that a description of tomorrow's man-made cataclysm can be found in the eschatological writings of nearly every culture. The Book of Revelation, the Koran, and others can be considered as memories of earlier catastrophes projected into the future or as self-fulfilling prophecies which have subconsciously programmed mankind for self-destruction; either way, Armageddon looms. Yet many of the prophecies which describe the ultimate destruction by fire also tell of a new age, a millennium of peace, a restoration of the true state of mall. And I saw a new heaven and a new earth, for the first heaven and the first earth were passed away.... And God shall wipe away all tears ...
32. Planets in the Bible: I -- The Cosmology of Job [SIS C&C Review $]
... . Job's vast wealth in sheep, camels, oxen and asses is also consistent with the life-style and livelihood of the Patriarchs (7). The general consensus was that he was a grandson of Esau: this would place him in the same pre-Exodus period as if he were a son of Issachar. Jewish tradition also places the friends of Job generally as pre-Exodus, having Bildad, Zophar and Elibu as grandsons of Buz the son of Esau. Job figures in Islamic tradition, too. He is mentioned in several suras of the Koran as the servant of Allah who underwent hardship (4:161; 21:83-4; 38:40-43). Some held that he was a Rumi, an Edomite, living in the time of Lot, Abraham, Jacob or Ephraim, his wife being the daughter of Jacob. (While the Arabic tradition wrongly assumes this to be Leah, this identification as a daughter of Jacob tallies with that of the Tractate Genesis Rabbah 57:4.) All these traditions, however variant, nevertheless place Job in the period ...
33. The Demands of the Saturnian Configuration Theory [SIS C&C Review $]
... 109. Talbott, loc. cit. [57. 110. Ibid, (emphasis as given). 111. Suhr, op. cit.[101, p. 80. 112. Ibid., p. 84. 113. Ibid., p. 85. 114. Ibid., pp. 72 ff. 115. Ibid., p. 72. 116. Cook, op. cit. [12, pp. 1175-1176. 117. N. J. Dawood (translator), The Koran, Harmondsworth, 1978, p. 445. 118. Talbott, op. cit. [57, pp. 314-315, 330. 119. Cook, op, cit. [12, pp. 1952-1953. 120. D. H. Kelley, 'The Nine Lords of the Night', Contributions of the University of California Archaeological Research Facility, No. 16, Oct. 1972, p. 63. 121. A. de Grazia, Chaos and Creation, Princeton, N. J., 1981, ...
34. The Electric Universe [SIS C&C Review $]
... 'Big Picture' that emphasises our dramatic prehistory and essential connection with the universe. 'In questions of science the authority of a thousand is not worth the humble reasoning of a single individual.' Galileo Galilei What is wrong with the present cosmology of the Big Bang that suggests we should think again? A journalist has written:'... for sheer extravagant implausibility, nothing in theology or metaphysics can hold a candle to the [Big Bang. Surely, if this description of the cosmic genesis came from the Bible or the Koran rather than the Massachusetts Institute of Technology, it would be treated as a preposterous myth' [1. A few professionals [2, like the astronomers Halton Arp, Sir Fred Hoyle and Tom van Flandern, do so treat it. Van Flandern has listed on his website the Top Ten Problems with the Big Bang [3. Arp has studied the relationship between quasars and galaxies and shown that the Hubble expansion of the universe is a fiction: there could never have been a Big Bang. After a lifetime of exemplary ...
35. Interviewing Immanuel Velikovsky: An Introduction [The Velikovskian $]
... Israel so to say....If Egypt, has a record, you would ask yourself the same question because, in the Bible, it was not just once or twice mentioned, it was in the entire Bible-- in the Psalms and the books of the prophets. Again and again the orator, the prophet, tells you of the terrific phenomena that took place about the time Israel left Egypt. Now, when you look into Egyptian textbooks and you find nothing, yet you go into Egyptian original sources in the Koran and find that in some papyrus, which is already for over 100 years in the University Library of Leiden in Holland, there is some mention of water turning into blood. Well, this is one of the plagues; you wish to see its translation. Now you find that many of the plagues are reported sometimes in an identical way as in the book of Exodus or in the books of the prophets. Now it stands that it is worthwhile to follow up even words. Ask, When did the event happen? ...
36. Spatters And Planetary Iconography [The Velikovskian $]
... , (20) Amida's celestial origins are revealed by the spatters on his cloak. Both Amida's location near the Sun and his trismatic position, flanked by Bohisattvas, suggest that he is a product of a conjunction. In Figure 8 of my trism catalogue, Clovis is receiving the Fleur de Lis from his queen. (21) Note that spatters appear in the sky. Spatters and the trismatic Fleur de Lis make a potent combination. Figure 103 is my tracing of a scene from a Persian amulet inscribed with texts from the Koran. It is undated. In and around the text, among a sea of ringlets, spatter-like shapes pop up, including the ringed crosses seen before. If you look closely, you will find spatters on the outside borders. The shapes depicted in this amulet suggest that Islam, which developed in the early 7th century AD, may also have celestial roots. Figure 104 Figure 105 Figure 106 Figure 107 Figure 104 is my depiction of King Offa of England, as he is profiled on a coin minted in 787 AD. ...
37. Monitor [SIS C&C Workshop $]
... /10/80 Our correspondent, D. Parry, submitted this brief report on a "Secular Humanist Declaration" by an international group of scientists. The Declaration was apparently directed against alleged religious and "pseudo-scientific bigotry", but "also to be rejected was the idea that God has intervened miraculously in history, or had revealed himself to a chosen few..." This "openly atheistic" stance includes the statement: "We do not accept as true the literal interpretation of the Old and New Testaments, the Koran, or other allegedly sacred documents." Adrian Berry, the TELEGRAPH Science Correspondent, concludes "Their declaration has great importance, for it will be seen as the final breakdown of 'detente' between science and religion." TERMINAL EOCENE CATASTROPHE- NATURE, 23/10/80, p.722-5 This letter by L.D. Keigwin relates to oxygen isotope studies of foraminifera and shallow marine carbonates. The oxygen isotope method depends on the ratio between stable oxygen isotopes in organic remains, and is a widely used indicator of the temperature of ...
38. Bibliography [Velikovsky Archive Website]
... ) Barnett, R., ? Nimrud Ivories and the Art of the Phoenicians,? Iraq, 2 (1935) Barnett, R., ? Phoenician and Syrian Ivory Carving,? PEFQ, 1939 Barron, J., Greek Sculpture (New York, 1970) Beck, C.W. et al., ? Analysis and Provenience of Minoan and Mycenaean Amber, II Tiryns,? Greek, Roman and Byzantine Studies (Henceforth GRBS), 9 (1968) Benson, J. L., ? Bronze Tripods from Koran,? GRBS, 3 (1960) Benson, J. L., Horse, Bird &Man (Amherst, 1970) Benton, S., ? The Evolution of the Tripod-Lebes,? BSA, 35 (1934-35) Berard, C., Eretria III (Bern, 1970) Berquist, B., The Archaic Greek Temenos (Lund, 1967) Bielefeld, E., Schmuck (Archaeologia Homerica I C),(Gottingen, 1968) Bissing, Fr. von, ? Agyptisch oder Phoinikisch? ...
39. Bronze Tripods [Velikovsky Archive Website]
... had a very long history in the Aegean before the advent of the Mycenaean Age, when bronze replaced clay. By a chronological revision, the ? Dark Age ? clay examples did not come after the Mycenaean Period and before the revived widespread use of bronze tripods in the eighth century; instead, they served as the original models before, and the poorer people ? s utensils during the time of Mycenaean metal examples, whose similarity to eighth-century bronze tripods is due to their rough contemporaneity. J.L. Benson, ? Bronze Tripods from Koran,? GRBS, 3 (1960), p. 7 and cf. p. 16; cf. Hall, (1914), pp. 132-135; Lamb, (1929), p. 44; J. Charbonneaux, Greek Bronzes (tr. K. Watson) (New- York, 1962), p. 54; Aström, (1972), p. 563. Catling, (1968), pp. 194, 216-217, 223; cf. Snodgrass, (1971) pp. ...
40. THE BURNING OF TROY: PART FIVE: COMMUNICATING A SCIENTIFIC MODEL: CHAPTER : A COSMIC DEBATE [Quantavolution Website]
... . Certainly, much is to be done in the revision of mythology. Better than Freud, Jung and others, the revolutionary primevalogist can explain myth in the context of a human mind trying to cope with disastrous ecological experience. Mythanalysis goes hand in hand with a reconstructed natural history to permit great advances in translating symbols and making sense out of the apparently senseless. This will be true not only of so-called primitive and ancient myth. But also of the great bodies of material summed up in the Bible, the Vedas, the Koran, and other sacred religio-moral-historical works. If the effect of massive collective shock is the suppression of memory, another effect is the partly conscious and vigorous design of methods for ridding humans of the impressions and anxieties bubbling up from the repressed memories. This is commonly accomplished by divisionary, symbolically loaded activity. The study of religious worship and rituals can view these human activities existentially- for their present functioning, that is. It can view them, too, with their prayers and liturgies, as endless repetitions, enforced through all ...
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