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Book of Cosmogony and Prophecy

 

 

 

Prophecy Section

 

 

 

 

CHAPTER 8 Cosmogony

 

 

 

 

38/8.1. Let ethe stand as one; ji'ay as two; a'ji as three, and corpor as four. To ethe give motion one hundred, or ninety‑nine (as the case may be); to corpor give zero, that is, no motion (of itself); to ji'ay give sixty‑six; to a'ji give thirty‑three.

38/8.2. Ethe, being the time of light, is named dan; ji'ay, the time of fevers, epidemics, plagues; and a'ji, the time of wars, dashing forth with power and grasping; mi, the earth, being the subject.

38/8.3. There is still another period to all corporeal worlds, luts. In the time of luts there falls on a planet condensed earthy substances, such as clay, stones, ashes, disseminated molten metals, and so on, in such great quantities that it can be compared to snowstorms, piling up corporeal substance on the earth in places to a depth of many feet, and in drifts up to hundreds of feet.

38/8.4. Luts was called uz by some ancient prophets, because it was a time of destruction. If luts followed soon after a se'muan period, when portions of the earth were covered with se'mu and rank vegetation, it charred them, penetrating and covering them up. Most of the coal‑beds and oil‑beds in the earth were made this way.

38/8.5. Luts belongs more to an early age of a planet, when its vortex is more extended, and when the nebulous clouds in its outer belt are subject to condensation, so as to rain down on the earth these corporeal showers.

38/8.6. The time of dan is the opposite of this; and although it is the time of spirituality among mortals, and the time of prophecy and inspiration, yet it is the time the earth is rapidly giving off its life force and its moisture; rapidly growing old.

38/8.7. Consequently the two most important periods for the prophet's consideration come within thirty‑three and sixty‑six, or, as they of old said, man and beast. In which measure man is divided into two parts (man and beast), and there is always a percentage in his behavior inclining to one or the other, and they correspond to the vortexian currents of the earth.

38/8.8. The student must not consider merely individuals, but nations, and peoples belonging to continents. And the relationship that comes of a'ji or dan, or their percentage, must have reference to those nations or peoples who manifest to its influence.

38/8.9. Thus, suppose a people's grade runs below thirty‑three, but not as low as twenty‑two, and such a people fall under a'ji for a period of sixty‑six years, or even more, then war, destruction, death and lust will come upon that people. But suppose the same fall of a'ji comes upon a people graded above thirty‑three, to sixty‑six, then war, and intellect, with oratory, music and remarkable men of genius will result. But, to carry it still further, the same fall of a'ji coming on a people above sixty‑six, will cause them to manifest in many Lords, Gods and Saviors, and in superstitions, rites and ceremonies, which will all, more or less, pertain to sexualisms.

38/8.10. And so the prophet can determine, by the vortexian currents, the rise and fall of nations, and also comprehend how differently even the same showers and shadows of the unseen worlds will affect different peoples. And the same rules apply in the manifestation of dan; according to the grade of a people, so will they receive its light. If below thirty‑three, they will become magicians and prophets without virtue; if above thirty‑three, but below sixty‑six, they will become self‑opinionated malefactors, running into licentiousness for self's sake. But if above sixty‑six, they will become true prophets, abnegating self for the sake of righteousness.

38/8.11. Let the student compare the Faithists of Capilya in India with the Cojuans of the same country in the same period; and the Faithists of Moses in Egupt with the Eguptians of the same country and period. The Faithists of both countries advanced; but their persecutors both went down to destruction. The peace of the Faithists held four hundred years; and then both peoples began to choose kings, which was followed by nine hundred and ninety years of darkness.

38/8.12. So, whether the vortices show approaching light or approaching darkness, the prophet must bear in mind the grades of peoples. Any given light in the past among mortals, will thus show the date of its occurrence; while the heavenly lights will equally foreshow what will come upon any people. |1690|

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1690 see image i103

 

 

 

 

i103 Prophetic Numbers. Equivalents: Arejaon, 49. Kavi, 7. F'roasha, 76. F'ranraka, 84. Yakna, 13. Huit, 64. Velocity = 3,072. 49 = 8,021. 7 = 4,716. 76 = 1,085. 84 = 12,008. 13 = 6,047. 64 = 18,765. Duration = Huit 2,780 years for the earth. F'ranraka 3,142 years. Example: [using rounded figures --ed.] To find population in Atmospherea belonging to the earth in Huit, thirty-three years = 788,000,000 x 2,780 x 3/100s = 65,666,333,333 and 1/3 souls. To find the grade of spirit-birth (that is, at death), see Tablet of Grade and Ingrade (image i029 (with text); 37/5.20-35). And for the harvests (resurrection periods) estimate the distance from Dan'ha to Huit. (see image only i103)

 

 

38/8.13. It is not sufficient for man to know how to prophesy; but he must learn how to overcome the elements of his surroundings. As previously set forth, there are regions of drought on the earth, and these man must learn to overcome by causing rains to fall. He shall provide explosive gases high up in the air, which shall break the wind currents, establishing vortices from the upper regions downward.

38/8.14. And when an epidemic is predicted for a city, man shall dissipate the falling se'mu, and thus save it from destruction.

38/8.15. The inoculation, or vaccination, of flesh with poison (vaccines), to save it from poison (bacteria, virus, disease), is to use the battle‑ax of satan. Man shall learn the higher law; to save by virtue instead of vice.

38/8.16. As to the grades, the student is referred to the books of Judgment, Knowledge and elsewhere in this Oahspe.

38/8.17. Prophecy is not guesswork. Absolute rules govern all things. A few individuals in a nation, or of a people, are a small matter. Nor must the prophet be swayed one fraction by the pretensions of a people. As for example, the Brahmins, Buddhists, Mohammedans and Christians, all profess faith in their respective Gods and Saviors; but their professions are false. Their faith is in soldiers, standing armies, and implements of destruction. The prophet must not, therefore, permit himself to heed individual explanations. He must grade them as a whole; whether they manifest below thirty‑three, or above sixty‑six, without regard to pretensions.

38/8.18. When the student has completed his tables of orachnebuahgalah, with the history of the period, and taken the measure of grades of the different nations and peoples of the earth, he will find that he can not only foretell the future, but he can discover the past history for an equally long period of time.

38/8.19. And when he has thus completed two cycles he can find a third, and then a fourth, and so on, until all the past history of the earth is delivered up to his understanding.

 

 

 

 

CHAPTER 9 Cosmogony

 

 

 

 

38/9.1. The same force, vortexya, pervades the entire universe, but differently, according to volume, velocity and configuration.

38/9.2. As previously shown, colors are not substances or things in fact, but records of currents of vortexya, and are in proportion to their deviation from linear to adverse parallelism. These fall under the divisor, or multiple, 3 (being the primaries), yellow, blue and red, corresponding to the times, 11, 33, 99, and so on.

38/9.3. The same rule was applied by the ancient prophets in music, making three primary sounds, e, o, ih (the words of the wind), but giving all other sounds to the beast (66), which was supposed to cover the number of sounds from the lowest bass to the highest treble that could be procured from the animal creation. And these ranges of sounds manifest in man whether singing or talking, according to the kind of vortexian currents that fall upon a country and the grade he holds in resurrection. So that even a whole people in one country will utter sounds higher or lower than those in another country, with some countries speaking through the teeth, some in the throat, and yet others through the nose.

38/9.4. Sounds, as in music, are not substance, but currents of air in motion, which register their broken discharges [compressions and rarefactions --ed.] on the drum of the ear. It is possible for the ear to be cultivated so that it can detect these velocities, so as to determine colors by them. For, in entity, sounds and colors are one and the same thing, but one is registered on the eye and the other on the ear. In other words, the two organs of sense discover the same thing differently: To one it is music, to the other it is color.

38/9.5. If a man is given to reverie because of music or colors, his soul travels in its currents, and he becomes oblivious to his surroundings. The vortexian currents in that case pass through him uninterruptedly.

38/9.6. If one instrument in a room is played upon, and other instruments in the same room are in tune with it, the currents of vortexya will cause the others to give off sounds faintly. If these instruments are connected by wood fibers, the sounds will be louder. If the person in reverie holds the hands of others in the room, the same current will run through the whole. Thus music is the greatest of all harmonizers. A person may be a great lover of music, but be so discordant in his disposition that he is not able to enter the extatic state of reverie. Another person may not know how to sing three notes, but have so concordant a disposition that he is carried at once into ecstasy by music, or colors, or by viewing the great harmonies of creation.

38/9.7. The true prophet has attained concordance. The vortexian currents of any and every thing pass through him. He sees and feels with his soul. He is a perpetual register of everything near at hand. And if he cultivates his talent so as to estimate results from them, the future and the past are like an open book to him.

38/9.8. That which is erroneously called instinct in animals, is the capacity to be moved by the positive and negative vortexya.

38/9.9. If the positive and negative currents were equal in duration, the sexes born into the world would be equal in number. Males are the manifestation of positive vortexya, and females negative. The more positive the female, the less fruitful; but the opposite of this is the male's power.

38/9.10. For man, herb‑food cultivates the negative condition, but flesh‑food increases the positive: Which is to say, flesh‑food carries man away from prophecy; away from spirituality. A nation of meat‑eaters will always culminate in disbelievers in spirituality; and they become addicted to corporeal passions. Such men cannot understand; to them, if poor, the world is vanity and vexation; or, if rich, a place to revel in for lust's sake.

38/9.11. Let the prophet steer clear of them; neither marrying with them; nor having anything in common with them. For, although a man learns all the motions and powers of the corporeal worlds, his information is still only like a drop of water compared to the ocean, when measured by the seer and prophet who sees the atmospherean and etherean worlds.

 

 

 

 

CHAPTER 10 Cosmogony

 

 

 

 

38/10.1. It is not the part of this book (Cosmogony and Prophecy) to deal with spiritual matters, except only so far as it enables the student to begin etheic knowledge.

38/10.2. First, then, there are two kinds of prophecy, or two ways to prophesy. For example, the ant, the bee, and many animals, prophesy in regard to an approaching winter. Even birds begin to fly toward tropical regions while the weather is still warm.

38/10.3. These creatures prophesy by the direct action of vortexian currents upon them. They feel what is approaching, because the unseen cause is already upon them.

38/10.4. Man can learn to acquire the same kind of prophecy. And this is different from the prophecy previously mentioned, because in this last method he prophesies without rules or calculations.

38/10.5. To attain this kind of prophecy, the following discipline is requisite:

38/10.6. To live in the fields and forests, and study the action of unseen forces upon himself; to not eat fish, flesh, or any food that comes from animals (milk, eggs, gelatin, honey, etc.); to bathe daily; to permit no passion to enter his mind; to abnegate self and to wed himself to the Creator for righteousness' sake, and to do good; to discipline his mind, to remain in any given direction on any subject, for days if necessary; to become oblivious to pain. After which he shall receive anointment from one who had previously attained the seership.

38/10.7. To attain such prophecy is to forfeit sexual powers; to forfeit appetite; to forfeit ambition for leadership and fame; to forfeit concern for the opinions of the world. In fact, to become a Bridegroom (or a Bride) to the Creator.

38/10.8. Not all persons (mortals) can attain to this; but some are born closely allied to it.

38/10.9. There is also another kind of prophecy, in which man prophesies by spirits speaking through him. This is dangerous, for lying spirits may come to him.

38/10.10. Rather let man seek to become one with the Father, making close observation of the rules of vortexya; for in this he provides for the development of all his faculties.

 

 

 

 

CHAPTER 11 Cosmogony

Rules in College of Prophecy (Primary)

 

 

 

 

38/11.1. The following signs are given in words, namely: Flag, rising sun. Salute the East! Children of dawn. The signs are, first, the folded hands; second, the soothe, and third, the supplication. || O you setting sun! Response: In Jehovih's name! || How many chiefs dwell in dawn? Response: Three or more. || How stationed, O You High Noon? Response: The three lights are east, west and south. The smoke and fire rise from the altar!

38/11.2. Here follows the secondary (in the chamber above). The voice of the east: How are the lines of living fire, O Noon? Response: As the sun, which is the light of the corporeal earth, rises in the east to adorn the day; and ascends to the south at high noon as its glory, and sets in the west, So, in remembrance of Jehovih, are the representatives of a lodge of dawn stationed. || What is dawn? R: Three years or more at the youth of a cycle.

38/11.3. The students then present their tables and the college is declared open in the words: In Jehovih's name, give ear to the Voice.

38/11.4. With Moses and Capilya both the above were merged into one lodge.

38/11.5. The second began with flag at High Noon: O you Fire of Heaven! How many chiefs (rab'bahs) mark the altar of Jehovih? Response: Four or more. || O you Setting Sun, speak: How stand the fathers? |1691| Response: My hands shield the light of the All Seeing Eye! My heart I cast to the winds! As a circle, divided into four quarters, is the symbol of the name Jehovih, thus, (making the signs) cloven |1692| twice across, Who has dominion over all things, so are the four sides of the world represented by four fathers in the chamber of light, in the temple of holies, which is square with east and west and north and south, for the honor and glory of our Father in heaven! || How are they numbered? R: Three thirty‑threes, and one ninety‑nine! || (Now focusing elsewhere:) What is the reason for these signs of blood and death? R: They are the four heads |1693| of the beast. They are always stationed in the four corners of the lodge. || Why in the four corners? R: Because of darkness upon them. They profess peace, but practice war. || How are they numbered? R: One, eleven, sixty-six, and six hundred and sixty‑six, the number of the beast. || In Your name we are assembled, O Jehovih! Give us strength, wisdom and love, so that we may avoid the fatal numbers; and that we may glorify You and Your dominions. R: Amen! ||

38/11.6. There is no such thing as separating science and religion. To obtain knowledge and to do good; these are valuable. |1694|

38/11.7. Without discipline, knowledge cannot be obtained; without discipline, little good can be accomplished. Forms and ceremonies must accompany discipline; otherwise disharmony overcomes all. These are religion.

38/11.8. To be not puffed up with self‑conceit; and to be willing to become good; these are the foundations for a good prophet.

38/11.9. But in all gifts, |1695| the rules of prophecy should apply. If a man is gifted in music, he should study music, and not rely wholly on inspiration (the vortexian tide). If gifted in healing he should study, and learn to apply the researches of others, and not rely wholly on the vortexian currents (for inspiration and application, as in, e.g., laying-on of hands). If gifted in prophecy, he should also learn the rules of vortices and planets. The combination of gifts with good learning, this is the highest.

38/11.10. He, who heals by laying‑on of hands, only gives off the vortexya he has previously received. Let him see to it that he replenishes himself by sunlight (so‑called), and trees and herbs, and ground to walk upon. For giving away, without replenishing, will soon result in nothing.

38/11.11. As a young child sleeping with a very old person, loses vortexya, becoming emaciated; or as a negative husband is devoured by a positive wife, or a negative wife devoured by a positive husband, so is the prophet consumed by the multitude.

38/11.12. When a prophet has attained to discharge vortexya, so as to make raps |1696| at will, he is also subject to the presence of people from the unseen worlds. And these people, being spirits or angels, use this vortexya for a foundation for sar'gis.

38/11.13. The ancient prophet caused the worshippers to sit in the dark, because all people give off the negative current in the dark (which they received as positive in the light), and had them sit in crescent, while he sat between the horns. |1697| For this reason the decrees of the prophet were called Tau [bulls --Ed.]. In this form of the altar, the prophet was supplied somewhat with vortexya by the audience.

38/11.14. It comes to this: Vortexya is unseen power, but it is without sense or judgment. Behind this, stands the life of every living thing; and next, behind all, stands the Creator, Jehovih. All learning, science, and religion, are just far-off steppingstones to lead man up to Him. To acknowledge this, and to call on Him constantly, is to keep the road open to receive His hand and hear His voice.

End Prophecy Section

END OF BOOK OF COSMOGONY AND PROPHECY |1698|

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1691 i.e., What are the positions of the fathers?

 

 

 

1692 bisected, cleft, cut, sliced

 

 

 

 

 

 

 

 

 

1693 not literally referring to four skulls, but to the leaders, the four false Gods, the idols

 

 

 

 

 

 

 

 

1694 Note here that in general, the goal of science is to obtain knowledge while the goal of religion is to do good. Moreover they are interdependent, for, to do good requires knowledge, and to attain great knowledge requires the desire to do good with it.

 

 

 

1695 natural abilities; endowment of talent; innate aptness, faculty, aptitude; inherent qualifications

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1696 spirit rappings

 

 

 

 

 

 

 

1697 in the star position; see image i015 (with text) for a representation of the star position

 

 

 

 

 

 

 

 

 

 

 

1698 see image i106, below

 

 

 

 

i106 Sha'mael. The prophet of Jehovih said: A time shall come when the earth shall travel in the roadway of the firmament, and so great a light will be present that the vortex of the earth shall burst, like a whirlwind bursts, and lo and behold, the whole earth shall be scattered and gone, as if nothing had been. Jehovih said: But before that time comes, My etherean hosts shall have redeemed man from sin. Nor shall the inhabitants of the earth marry, for the time of begetting will be at an end. Even as certain species of animals have failed to propagate, and have become extinct, so shall it be with man. The earth will have fulfilled its labor, and its services will be no more under the sun. But the vortex of the sun shall be round, and the body of the great serpent coiled up. In the place where the earth was, some of My far-off worlds shall come and fulfill the labor allotted to them. And the atmosphereans who have not been redeemed from darkness in that day, shall alight on the new world and also fulfill their labor. (See Books of Jehovih and Saphah.)

(see image only i106)

 

 

REMARKS ON THE BOOK OF COSMOGONY AND PROPHECY |1699|

 

 

 

 

38/12.1. In the literature of India and China, mention of cycles of three thousand years each is frequently made. And it is further stated that the ancients computed the dark periods and light periods of a cycle, and used them as an index of prophecy. Alex. Von Humboldt seemed also to place value on the dark periods in a cosmological sense. Though he attributed them not to a'ji, but to some obstruction of sunlight. The Book of Cosmogony, however, shows how such an error might easily occur. --Ed.

38/12.2. Humboldt, vol. iv., p. 381, gives quotation to the following notes:

38/12.3. "45 B.C. At the death of Julius Caesar: after which event the Sun remained pale for a whole year, and gave less than its usual warmth; on which account the air was thick, cold and hazy, and fruit did not ripen. --Plutarch, in Jul. Caes. cap. 87; Dio Cass. xliv.; Virg. Georg. i., 466.

38/12.4. "33 A. D. The year of the Crucifixion. 'Now from the sixth hour there was darkness all over the land till the ninth hour.' (St. Matthew, xxvii., 45.) According to St. Luke, xxiii., 45, 'the Sun was darkened.' In order to explain and corroborate these narrations, Eusebius brings forward an eclipse of the Sun in the 202nd Olympiad, which had been noticed by the chronicler, Phlegon of Tralles. (Ideler, Handbuch der Mathem. Chronologie, Bd. ii., p. 417.) Wurm has, however, shown that the eclipse which occurred during this Olympiad, and was visible over the whole of Asia Minor, must have happened as early as the 24th of November, 29 A.D. The day of the Crucifixion corresponded with the Jewish Passover (Ideler, Bd. i., pp. 515‑520), on the 14th of the month Nisan, and the Passover was always celebrated at the time of the full moon. The Sun cannot therefore have been darkened for three hours by the Moon. The Jesuit Schemer thinks the decrease in the light might be ascribed to the occurrence of large Sun‑spots.

38/12.5. "358 A.D. A darkening continuing two hours, on the 22nd of August, before the fearful earthquake of Nicomedia, which also destroyed several other cities of Macedonia and Pontus. The darkness continued from two to three hours: 'nec contigua vel adposita cernebantur.' 'Without either contiguous objects or those in juxtaposition being discernible.' --Ammian. Marcell, xvii., 7.

38/12.6. "360 A.D. In all the eastern provinces of the Roman Empire, 'per Eoos tractus,' there was obscurity from early dawn till noon; 'Caligo a primo aurorae exortu adusque meridiem,' Ammian. Marcell, xx., 3; but the stars continued to shine: consequently, there could not have been any shower of ashes, nor, from the long duration of the phenomenon, could it be ascribed to the action of a total eclipse of the Sun, to which the historian refers it. 'Cum lux coelestis operiretur, e mundi conspectu penitus luce abrepta, defecisse diutius solem pavidae mentes hominum aestimabant: primo attenuatum in lunae corniculantis effigiem, deinde in speciem auctum semenstrem, posteaque in integrum restitutum. Quod alias non evenit ita perspicue, nisi cum post inaequales cursus intermenstrum lunae ad idem revocatur.' 'When the light of heaven, suddenly and wholly concealed, was hidden from the world, trembling men thought the Sun had left them for a very long time; at first it assumed the form of a horned moon, then increased to half its proper size, and was finally restored to its integrity. But it did not appear so bright until, after all irregular motions were over, it returned.' This description entirely corresponds with a true eclipse of the Sun; but how are we to explain its long duration, and the 'caligo' |1700| experienced in all provinces of the East?

38/12.7. "409 A.D. When Alaric appeared before Rome, there was so great a darkness, that the stars were seen by day. --Schnurrer, Chronik der Seuchen, Th. i., p. 113.

38/12.8. "536 A.D. 'Justinianus I. Caesar imperavit annos triginta‑octo (527 to 565). Anno imperii nono deliquium lucis passus est Sol, quod annum integrum et duos amplius menses duravit, adeo ut parum admodum de luce ipsius appareret; dixeruntque homines Soli aliquid accidisse, quod nunquam ab eo recederet.' 'In the ninth year of the reign of Justinian I., who reigned thirty‑eight years, the Sun suffered an eclipse, which lasted a whole year and two months, so that very little of his light was seen; men said that something had clung to the Sun, from which it would never be able to disentangle itself.' --Gregorius Abu'l--Faragius, Supplementum Historiae Dynastiarum, ed. Edw. Pocock, 1663, p. 94. This phenomenon appears to be very similar to one observed in 1783, which, although it has received a name (Hohenrauch), |1701| has in many cases not been satisfactorily explained.

38/12.9. "567 A.D. 'Justinus II. annos 13 imperavit (565‑578). Anno imperii ipsius secundo apparuit in coelo ignis flammans juxta polum arcticum, qui annum integrum permansit; obtexeruntque tenebrae mundum ab hora diei nona noctem usque, adeo ut nemo quicquam videret; deciditque ex aere quoddam pulveri minuto et cineri simile.' 'In the second year of the reign of Justin II., who reigned thirteen years, there appeared a flame of fire in the heavens, near the North Pole, and it remained there for a whole year; darkness was cast ever the world from three o'clock until night, so that nothing could be seen: and something resembling dust and ashes fell down from sky.' --Abu'l‑Farag. l. c. p. 95. Could this phenomenon have continued for a whole year like a perpetual northern light (magnetic storm) and been succeeded by darkness and showers of meteoric dust?

38/12.10. "626 A.D. According also to Abu'l‑Farag. (Hist. Dynast., pp. 94, 99), half of the Sun's disc continued [to be] obscured for eight months.

38/12.11. "733 A.D. One year after the Arabs had been driven back across the Pyrenees after the battle of Tours, the Sun was so much darkened on the 19th of August as to excite universal terror. --Schnurrer, Chron. theil i., p. 164.

38/12.12. "807 A.D. A Sun‑spot was observed, which was believed to be the planet Mercury. --Reuber, Vet. Script., p. 58 (see p. 375).

38/12.13. "840 A.D. From the 28th of May to the 26th of August (Assemani singularly enough gives the date of May, 839), the so‑called transit of Venus across the Sun's disc was observed. (See above, pp. 379‑380.) The Chalif |1702| Al‑Motassem reigned from 834 to 841, when he was succeeded by Harun‑el‑Watek, the ninth Chalif.

38/12.14. "934 A.D. In the valuable work, Historia de Portugal, by Faria y Souza, 1730, p. 147, I find the following passage: 'En Portugal se vio sin luz la tierra por dos meses. Avia el Sol perdido su splendor.' The Earth was without light for two months in Portugal, for the Sun had lost its brightness. The heavens were then opened in fissures, 'por fractura,' by strong flashes of lightning, when there was suddenly bright Sun‑light.

38/12.15. "1091 A.D. On the 21st of September, the Sun was darkened for three hours, and when the obscuration had ceased, the Sun's disc still retained a peculiar color. 'Fuit eclipsis Solis. 11 Kal. Octob. fere tres horas: Sol circa meridiem dire nigrescebat.' --Martin Crusius, Annales Suevici, Francof. 1595, tom. i., p. 279; Schnurrer, th. i., p. 279.

38/12.16. "1096 A.D. Sun‑spots were seen by the naked eye on the 3rd of March. 'Signum in Sole apparuit V, Nono Marcii feria secunda incipientis quadragesimae.' Joh. Staindelii, Presbyteri Pataviensis, Chronicon generale in Oefelii Rerum Boicarum Scriptores, tom. i., 1763, p. 485.

38/12.17. "1206 A.D. On the last day of February, there was, according to Joaquin de Villalba (Epidemiologia espanola, Madr. 1803, tom., i., p. 30), complete darkness for six hours, turning the day into night. This phenomenon was succeeded by long‑continued and abundant rains. 'El dia ultimo del mes de Febrero hubo un eclipse de Sol que duro seis horas con tanto obscuridad como si fuera media noche. Siguieron a este fenomeno abundantes y continuas lluvias.' A very singular phenomenon is recorded for June, 1191, by Schnurrer, th. i., pp. 258, 265

38/12.18. "1241 A.D. Five months after the Mongolian battle at Liegnitz, the Sun was darkened (in some places?), and such darkness caused that the stars could be seen in the heavens at three o'clock on Michaelmas day. 'Obscuratus est Sol (in quibusdam locis?), et facte sunt tenebrae, ita ut stellae viderentur in coelo, circa festum S. Michaelis hora nona.' Chronicon Claustro‑Neoburgense (of the Monastery of Neuberg, at Vienna; this chronicle comprises the annals of the period from the year 218 A.D. to 1348 [A.D.]), Pez, Scriptores rerum Austriacarum, Lips. 1721, tom. i., p. 458.

38/12.19. "1547 A.D. The 23rd, 24th and 25th of April, consequently the days preceding, and immediately succeeding the battle of Muhlbach, in which the Elector John Frederick was taken prisoner. Kepler says in Paralipom. ad Vitellium, quibus Astronomiae pars Optica traditur, 1604, p. 259, 'The elder and younger Gemma record that in the year 1547, before the battle between Charles V. and the Duke of Saxony, the Sun appeared for three days as if it were suffused by blood, while at the same time many stars were visible at noon.' 'Refert Gemma, pater et filius, anno 1547, ante conflictum Caroli V. cum Saxoniae Duce, Solem per tres dies ceu sanguine perfusum comparuisse, ut etiam stellae pleraque in meridie conspicerentur.' Kepler (in Stella Nova in Serpentario, p. 113) further expresses his uncertainty as to the cause of the phenomenon; he asks whether the diminution of the Sun's light be owing to some celestial causes: 'Solis lumen ob causas quasdam sublimes hebetari,' Whether it be owing to the wide diffusion of some cometary substance, 'materia cometica latius sparsa,' for the cause cannot have originated in our atmosphere, since the stars were visible at noon.' Schnurrer (Chronik der Seuchen, th. ii., p. 93) thinks notwithstanding the visibility of the stars, that the phenomenon must have been the same as the so‑called 'Hohenrauch;' for Charles V. complained before the battle, 'that the Sun was always obscured when he was about to engage with the enemy.' 'Semper se nebulae densitate infestari, quoties sibi cum hoste pugnandum sit.' (Lambert, Hortens de bello german, lib. vi., p. 182.) Horrebow (Basis Astronomiae, 1735, 226) makes use of the same expression. Solar light, according to him, is 'a perpetual Northern‑light within the Sun's atmosphere, produced by the agency of powerful magnetic forces.' (See Hanow, in Joh. Dan. Titius' Gemeinnutzige Abhandlungen uber naturliche Dinge, 1768, p. 102.)"

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1699 This entire section was in the 1882 Oahspe, being compiled and constructed by John Newbrough (the 1882 editor). Some of the quotes are in the German, Latin, Portuguese or Spanish language. Verse numbers are added in this present edition to make citations easier.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1700 obscurity, darkness

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1701 Humboldt: A kind of thick, yellowish fog, common in North Germany.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1702 i.e., Caliph, a religious and political leader of the Muslims

 

 

38/13.1. In these arguments Humboldt inclines to found the theory that these periods of darkness were caused by Sun‑spots. He adduces no proof. And where he refers in his own discourses to observations made of the Sun, he adduces no proof that the darkness was caused by Sun‑spots. Nor is there at present any philosophy for the darkness of these periods being caused by anything in the vicinity of the Sun. That they may be caused by opacous [opaque] bodies between here and the Sun, and not far from the Earth, as set forth in this book, is the most reasonable. The philosophy set forth, however, is more important in being the foundation for determining periods of darkness that will take place hereafter. As for a sudden darkness of a few days, the subject is worthless [irrelevant, trivial]; but where the darkness continues for several years, and frequently during hundreds of years, it is of great moment. For great stress is laid on the coincidence of wars and dissensions occurring among mortals during the same periods of time. While at periods when such darkness does not occur for several hundred years, there is great advancement in peace, and in the acquisition of knowledge. The cosmogony of this book, and the Book of Prophecy, make them parcel and part to each other, and must be studied in that way. For each one implies that the student is acquainted with the other. Where reference is made to Humboldt's Cosmos, it is the translated copy, by E. C. Otte and B. H. Paul, Ph.D., F.C.S.

38/13.2. History shows us that there was a time when other Gods and Saviors were believed in and worshipped; furthermore, that the chief overthrow of Gods and Lords was about the time of Moses and Capilya. The spirit manifestations in Egypt, India and China, during that period, must have been very similar to what we have nowadays. |1703| It must be remembered that it was four hundred years after Moses and Capilya's time that the chosen of those countries lost faith in Jehovih, and took to having kings of their own. This was followed by, and was contemporaneous with, eight hundred years of partially interrupted darkness, which was cosmological as well as spiritual. For further consideration, the student is referred to the Book of Cosmogony, which gives many rules for prophecy. --Ed.

END OF REMARKS ON BOOK OF COSMOGONY AND PROPHECY

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1703 Newbrough's generation experienced the dawn of the Kosmon cycle, and therefore overt spirit manifestations were common.

 

 

 

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