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281. Thoth Vol. III, No. 6 March 31, 1999 [Thoth Website]
... THOTH A Catastrophics Newsletter VOL III, No. 6 March 31, 1999 EDITOR: Amy Acheson PUBLISHER: Michael Armstrong LIST MANAGER: Brian Stewart CONTENTS STEREOSCOPIC VIEWPOINT OF CATASTROPHICS...... by Amy Acheson THE BIG BANG AS A RELIGIOUS WORK....... .by Dwardu Cardona SHOEMAKER-LEVI SPECULATIONS.......... .By Wal Thornhill SUMMARY OF RALPH JUERGEN'S ELECTRIC SUN MODEL.. by Wal Thornhill---- STEREOSCOPIC VIEWPOINT OF CATASTROPHICS By Amy Acheson Titus FitzImeter Said ... Herein he was right, But he scarcely shed light On the Circular Points at Infinity. ~_The Space Child's Mother Goose_ While the Discipline of Catastrophics may not illuminate infinity any more than Titus FitzImmeter's planimeter, its tremendous scope gives it an advantage over traditional science and religion as a tool for understanding the recent history of the solar system. And this is why: Science, in its quest to explain every detail of a stable system, closes an eye to mythology. It assumes that the ancients didn't understand creation, evolution, ...
... and healing function for all of traumatized post-catastrophic mankind. This is how great art placates our left brain ancestral anxieties- it reconciles the fearful and the hopeful. I feel that popular culture performs the same medicinal function for Western man, but in a different, surprisingly religious manner. Perhaps it appeals to the non-linear, more comprehensive "right-brain" part of us. Whereas "great" narrative has almost always been constrained to present an ordered and predictable universe as a framework for its local events- no matter how disordered and unpredictable ... suggest, the post-Einsteinian conception of the universe appears to inform the structures, megastructures and even metastructures of the soap-opera. In fact, it may be more accurate to say that the soap opera has anticipated recent cosmological discovery. Its world view has long been shared by religion, great art, and Eastern thought, but mainstream science possessed an entirely different attitude when it was strictly Newtonian and uniformitarian and did not allow for large-scale disorder whatsoever. Only since Hubble and supernovas and quasars and the Big Bang has modern cosmology begun to move ...
283. GODS FIRE: CHAPTER TWO: THE SCENARIO OF EXODUS [Quantavolution Website]
... them another input on what was happening in the natural world. The negotiations over the permit for the Jews to leave their homes in Goshen, Egypt, were based upon conditions and motives clear to both sides. The Hebrews were primarily interested in economic freedom, not religious freedom; Yahweh wanted to help them, but it is always "Let My people go, that they may serve Me." Moses, that is, was interested in theocratic power. Moses did not plead the economic cause. It would be useless to ... afterwards. The pyramids had long been the rock and strength of the Pharaohs and Egyptian elite, too. They were of the Old and Middle Kingdoms, of the age of thunderbolting electric gods, and must have been centers of atmospheric science and of electrical phenomena. Religion and science were tied to the pyramids, and the genealogy, traditions, and faith of the royal family and elite. Even today, thousands of miles and thousands of years away, more people belong to the "pyramid cult" than, say, to ...
284. The Hermes Connection [Aeon Journal $]
... to do with the dramatic changes in the course of empire circa the 9th to the 6th century B.C., and the new emphasis on hermetic legends and the philosophies which sprang from them. This nearly 3000-year old legacy of Eastern mysticism has influenced our own philosophy and religious beliefs and has increasingly imbedded itself in our science. (2) The Mystery of the Tao The Tao, as a way or path, can be conceptualized quite simply. Its implications and manifestations, though, are complex and not easily comprehended. Imagine a ... proper paths or walks of life would blossom throughout the civilized world, although still enshrouded in the misty recollections of their origin. The hermetic seeds gave rise to cultic religious and bizarre sexual practices and lifestyles, as well as giving root to some of the world's great religions and philosophical insights. In the Orient the Tao became the way or path, while among the Greeks it was the hodos, also way or path, which might be compared with the Icelandic Odin, who was the Nordic pathfinder. Epilogue The Crime of Alcibiades ...
285. The Religious Center of Mycenae [Velikovsky Archive Website]
... The Religious Center of Mycenae Starting in 1968, British and Greek archaeologists resumed excavations at and around a large structure southeast of Circle A( Fig. 1, K) which Tsountas and Wace had partly cleared long before, In the process they discovered an LH III B religious complex of altars and sanctuaries unlike any previously known in the Mycenaean world. 1 Until quite recently, scholars felt that the Mycenaean Greeks practiced their religion only at rustic shrines, or else in parts of the urban palaces where their kings served as priests ... Those seeking to date the various institutions and objects which Homer described, decided that his references to an independent priesthood and to stone-built, roofed, freestanding urban temples, which he ascribed to the Mycenaean Age, were, in fact, anachronisms 500 years out of place. 2 The recent discoveries of Late Bronze Age temples inside the cult center of Mycenae, at Kition on Cyprus, Ayia Irini on the island of Kea (which began in the Middle Bronze Age), and most recently in the lower citadel at Tiryns, now ...
286. Introducing Anomalistics: A New Field of Interdisciplinary Study [Kronos $]
... have a wealth of information but which we can scarcely even forecast, much less manipulate with any assurance of even minimal success. The trouble with this typology, of course, is that, having been set up for the natural sciences, it is poorly adapted to religious, humanistic, and social studies. An alternative typology is one that is drawn from within the study of anomalies rather than from outside it. Such a typology, of my own devising, is the following categorization: 1. paradoxes 2. displacements 3. ... immediate vicinity of their present locations.(5) Outside the sciences, anomalies are, as we have noted, less clearcut. But one can cite as anomalous the long-standing philosophical dichotomy of mind and matter, as one can also cite the perennial difficulty of defining religion. Depending both on circumstance and on the definer, religion can consist essentially of a creed, a code, a cluster of rituals, or a response to occult phenomena. In addition to the anomalistic imbalance between the arts and the sciences, a drawback to ...
287. Spatters And Planetary Iconography [The Velikovskian $]
... From: The Velikovskian Vol 2 No 4 (1994) Home¦ Issue Contents Spatters And Planetary Iconography Charles Raspil A manifestation appearing in both religious and mythical art worldwide, from the middle of the second millennium BC through the 18th century AD, and which I call the spatter, looks like this: In their portrayal of the spatter, artists distribute it randomly within the confines of any particular artwork. It is small, taking up little space within the borders of any particular opus, and is multiple, appearing in pluralities ... of the Sun, more complicated shapes (spears, crosses and dumbbells) appear along with the globes. Again, are spatters related to these objects? Literature also gives an account of the spatter. In one account of Anatolian (Turkish) mythology, the Phrygian religion relates the love story of Kybele (or Cybele, the mountain goddess and queen of nature and fertility) and Attis (the vegetation god), linking their union with the presence of a spatter-like object. Attis carries a cernus, a large bowl upon which ...
288. Paradise -- The Lost Frontier: Early Voyages to the Forbidden Isles [Aeon Journal $]
... From: Aeon V:6 (Aug 2000) Home¦ Issue Contents Paradise-- The Lost Frontier: Early Voyages to the Forbidden Isles Gunnar Thompson Regardless of what and where the original Paradise was, people from most religious traditions regarded it as an earthly region of eternal bliss. Its legendary location was not a secret: Paradise was believed to be situated across the Great Sea. Asians looked eastward to the rising sun and believed that the "Isle of Immortals" was in that direction. Romans, Egyptians, and ... whose pyramid of the Sun is comparable in size and orientation to the pyramids at Gizeh, Egypt. [34 The standard isolationist disclaimer that the Egyptian pyramids predate the New World pyramids by 3000 years does not account for the fact that Egyptian architecture, symbolism, and religion have continued to influence cultures throughout the world up through modern times. Just examine the back of the [U.S.dollar bill in your pocket. Perhaps the most astonishing anomaly of New World history is the claim that domesticated plants from the Americas were absent in ...
289. Planetary Identities: I, The Concept of Deity [SIS C&C Workshop $]
... catastrophism is not concerned with the purported antics of fog, fair weather, or other nature spirits, demons, and fairies. What concerns us are the great deities of mankind- the creators and destroyers, the movers of the world- which we find imbuing the religious and cosmic beliefs of early civilizations and primitive tribes alike. 3. Divine Genesis Boyles has stressed one very important point that is often ignored in almost all treatments of mythology: the origin of the very concept of deity. Thus he wrote- and I repeat ... live chickens into volcanic craters in Java [29, and pour gin, in lieu of awa, to Pele in America's fiftieth state? [30 Does any of this negate the fact that the countries in question also pay homage to a higher deity dictated by whatever religion these societies adhere to? Why, then, could not primeval planetary worship have co-existed with a more down-to-earth animism? As research implies, residual planetary worship continues to saturate the most primitive beliefs up to the present, as exemplified by the religion of the Efe ...
290. Uniformitarianism, Catastrophism and Evolution [SIS C&C Review $]
... largely ignored or actively resisted. When Charles Darwin first began to think about such problems, in his Cambridge days and on the Beagle, all of his teachers and friends firmly believed that species do not change. They held this belief in large part because of their religious views. The two teachers in Cambridge to whom Darwin was closest, Henslow and Sedgwick, were both orthodox Christians and accepted the dogma of the Bible literally, including the story of creation. Even the geologist Charles Lyell, whose work profoundly influenced Darwin's thinking- ... states that there was no animal life in the early history of the earth. Cuvier never used the marvels of the world to demonstrate the existence and benevolence of the creator, as was done by the natural theologians; indeed, he quite deliberately never mixed science and religion.' [4: p. 364 Natural Theology In Britain at this time, such a distinction between science and religion would have been most unusual, because of the continuing influence of a long-enduring philosophy known as natural theology. As Mayr explained: 'It is ...
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