AGELESS TESTAMENT A Chapter 12  - hidden messenger  - Back to Table of content

- Bodvar Schjelderup        

Chapter 12 - hidden messenger pdf

 

12

hidden

messenger

 

 

 

 

 

 

Secrets are to be hidden. Not to be exposed outwards, and not to be

discovered from the inside. Secrets prefer in-between spaces.

Old wooden Jewish synagogues, the monastic churches of the Romanian district Bucovina, etc, illustrate this inbetweenness by their roof structures : an outer roof against the climate; an inner ceiling to intensify the sacred space.

The in-betweens have no name, no dignity, no voice. They have no worth.

And still this nothing is something. It indeed is.

 

logometry

Before Indian-Arabic digits came into use in the Mediterranean areas, letters were used. To Phoenician tradesmen as well as Hebrew scholars aleph was 1, bet was 2, gimel was 3, etc.

But salt and spices, sheep and soldiers were often a too large quantity to be served by twenty-two numerical letters. At a certain moment some inventive brain got a bright idea. The ten first letters were to be single-digit figures, the next ten, two-digit, and the remaining, three-digit figures.

This meccano would cover far greater amounts, requiring less labour and less ink, yet some more sharp thinking.

The entry of separate digit signs didn’t automatically invalidate the combination of letter and number. It was made a specific field of study – an art, a science. Among scholars it was named, gematria.

The Hebrew alphabet’s twenty-two letters offered an additional possi-bility. Five of the letters, having separate final versions, augmented the numerical range from 400 to 900.

The connection revealed symbolic capacities. A word’s numerical sum includes an explanatory ability. Equal sums often seemed to suggest some symbolic relation. If this didn’t actually happen, a text could be altered to make it more symbolically consistent – or, to replace wishful thinking with something seeming more genuine. Art and science have their moments of fusion.

During the centuries gematria’s ability to express, explain, amplify, or control verbal messages led to a range of scholarly literature. These pedagogies are still active, although rare.

A such category of science obviously has its limitations. Far from being mathematically house-trained it rests on a rather dubious foundation, only reliable when matching.

Most times it doesn’t.

Many a skillful manipulation has been made during the gematric era to produce theories of some solidity. It is hardly an exaggeration that most attempts have ended as quasi-esoterics.

 

formula four

 

Formula Four is different. It refers to a simple meccano backed up by a just as simple philosophy. It is about an in-between space: a hiding where the adaptations to the practical world are kept at a distance. The relation to mathematical purity is the more obvious. The limitations of logometry will still be there, however. But Formula Four seems to satisfy a need, answering questions that long have been in waiting.

I happened to discover this formula in the late seventies. It was a silent, white shock. Since then I’ve kept it to myself, both because I needed my time to be acquainted with it, and because I knew the time hadn’t come yet. Its special importance required my awareness, and I’ve kept it to myself until recently.

Myself I still have, much to learn. What I reveal now is just fragments. I very well know that misuse by hurried chasers and eager fanatics may follow in the wake. Collectors of keys hoping they are doors. Still, my choice is made. The illustrating examples in the present chapter, as well as in the chapters 18 and (especially) 20, hopefully may explain why. I do so, even being unable to accompany it with directions of use, a ready catalogue of interpretations, or proofs. I also acknowledge that the connection to mathematics is only half-repaired.

I named the linear version, Formula B (Basic). The gematric series I call Formula C (Calculating). The simplified A-formula (Aspective), only count-ing digit sums (from 1 to 9), has at times circulated in popular descript-ions of psychological types, like magazine astrology.

The values of Formula D (Deduced; Difference; Distinguishing) are found in the in-between spaces between Formulas C and B, a fact which is the very presupposition for this deduction or distinction. D = C minus B.

The introducing lines commented on this in-between-ness by examples of ancient sacred architecture where roof and ceiling are expressed differ-ently because of the difference of function. The ceiling was for the inside; the roof, for the climate. In between was an undefined space, and yet a space. A place for secrets, like wireless receivers in war-time, or docu-ments kept away from intruders.

One of the reasons why I present it here and now is its striking ability to characterize biblical and other symbol-bearing qualities.

 

genesis & exodus : the twelve tribes

From Genesis 29:31 the story of Jacob’s sons unfolds. Jacob himself was the third in the row of Hebrew patriarchs – after his grandfather, Abraham (original name: Abram) and his father, Isaac. Despite his unsteady moral sense he was the one chosen (or accepted) by Abraham’s God to continue the development started by Abraham and blessed by the promises given him.

In the course of Jacob’s career he was given a new name, Israel (meaning something like ‘God is the one ruling’). Like his mother his wives were close relatives from Haran (at present in south-east Turkey), daughters of Abram’s nephew, their names being Leah and Rachel. To serve his wives (and as additional concubines) two more women joined his household, Zilpa and Bilha.

With these four women Jacob received twelve sons and one daughter.


name mother Hebr. name gematria (C) formula D


Reuven (Reuben) (Leah) ןבור 258 216

Shim’on (Simeon) (Leah) ןועמש 466 396

Levi (Leah) יול 46 18

Yehuda (Judah) (Leah) הדוהי 30 0

Dan (Bilha) ןד 54 36

Naftali (Naphtali) (Bilha) ילתפנ 570 495

Gad (Zilpa) דג 7 0

Asher (Zilpa) רשא 501 459

Yissakhar (Issachar) (Leah) רכששי 830 747

Zevulun (Zebulun) (Leah) ןולבז 95 54

Dina (Dinah; daughter) (Leah) הניד 69 36

Yosef (Joseph) (Rachel) ףסוי 156 108

Benyamin (Benjamin) (Rachel) ןימינב 162 99


sum sons 3175 2628


daughter: Dinah (Leah) דינה 69 36


in total 3244 2664


The ‘unmathematical’ quantities of gematric sums can in no way challenge the numbers – and qualities – of Formula D.

The sons’ name sum, 2628 – which automatically became the D-sum of the twelve Hebrew tribes – is a striking hit, referring to the precise pitch angle of ascent in the Great Pyramid. The importance of this connection is demonstrated in the direction from the Pyramid to the place of entry in River Jordan – EN 2628ac.

Adding the 36 of the daughter, Dinah, we get another prophetic figure – 2664, which is 2 x 1332 and 8 x 333.

One aspect of the number 2664 is demonstrated on the Great Pyramid: as a down-and-outward flow of angular potentials. The phenomenon is discussed on pp. 186-187, showing 2664 as a balancing gift from ‘Heaven’ to ‘Earth’ – as a direct result of the lifting of the basic square’s middle point to become the crowning apex of the perfect Pyramid.

The illustration on p. 202 shows 2664ac as the sum of 1332+1332ac – numeric symbols matching the D-numbers of Jesus’ names, Yeshúa bar-Yosef and Yeshúa meBet-lehem – Jesus son of Joseph, and Jesus of Bethlehem. Thus, both name versions are included (symmetrically – like in the pyramid figure) in the sum of 2664.

Moses’ successor, Joshua, guided the Hebrews across Jordan where the Great Pyramid announced the direction EN 2628ac.

On that same line we find Bethlehem, the birthplace of Jesus.


See also the comment on the Greek mention of the

twelve tribes in the Book of Revelation, on p. 216.

 

old and new testament figures

 

To gain foothold for what I intuitively felt was appearing here, I began looking for examples representing defined qualities, frames, totalities, terms laden with a symbolism as solid and self-explaining as possible.

Discovering that the persons editing the New Testament texts at times had manipulated the spelling of names (why? to make them respond to gematric measures?), I somehow came to mistrust the Greek transmitters. I wondered whether the Hebrew Bible (the Old Testament) would reveal similar manipulations. I used Formula D as testing tool. And the result was striking, It concluded that the old Hebrew texts did seem reliable.

The twelve tribes of Israel were one such example, named according to the patriarch Jacob Israel’s sons. A number thirteen belonged, too: a daughter. I made parallel tests via the formulas B, C, and D ( table).

Jacob had moved to Egypt with all his family, invited by his son Joseph, who, after years of tribulation but due to his high standards had become the pharaoh’s Minister of Supplies.

The sum total proved to be 2628. Echoing the Great Pyramid’s number of ascent. A symbol of completeness and completion.

This same number would signify the twelve tribes’ return from Egypt, more than four centuries later, expressed by the direction of the line from the Great Pyramid to the Jordan crossing – also that a symbol of ascent.

The daughter, Dinah, raised the siblings’ sum total to 2664.

The sums refer to an ‘old logometrical scale’, a D-formula version (h1) seeming to signify the Old Testament era. The change of ‘scale’ at the entry of the New Testament era is due to the different logometrical roles of the alphabet’s final letters. This phenomenon will be discussed overleaf.

An example: According to the old scale Jesus’ full name, Yeshúa meBet-lehem, has the sum 783. The h2-scale makes it 1332. The final letter mem (m) is the very difference. According to both scales ‘Yeshúa’ counts 333.

The Yeshúan h2-numbers thus show a symbolical connection to Jacob’s children as well as to the h1-scale ruling their era. The example is not unique; related symbols often show related D-numbers.

The sum characterizing the twelve tribes according to the new scale is 6534, a number far less connected to symbol-bearing key figures.

 

the yeshúan era

 

In the h2-scale system the five final letters have separate numeric values ( p.200ff). There are examples where both scales count, however.

Persons representing a certain transfusing quality, like Moses, may be at home in both eras. His full name, Mosheh ben-‘Amram is 630 and 1818, according to h1 and h2, respectively. 630 is the half of 1260, the pro-phetic number of holy, measured time. 1818 is a symbol referring to the Pyramid’s capstone. Moses is at home in both.

In addition, even the sum 2448, refers to Moses, stressing that this great prophet belonged to both eras: The number equals that of the Exodus’s intended direction, from the Great Pyramid to Mt. Nebo: EN 2448ac.

Moses’ assistant and successor Joshua, shows something similar: Yehoshúa ben-Nun is h1-441 and h2-1719. Both 441 (= 3x3 x 7x7) and the sum, 2160 (10 x 6x6x6) express potentials missing in the number 1719. Only Moses’ and Joshua’s h1+h2 additions, 2448 and 2160, make a sum witnessing a common mission: 4608, 4/3 times 3456 – the number of capstone volumes in the Superior Pyramid, and 2/5 of 11520, the number of the Superior Crown.

Note that the prefix for ‘son’ in Hebrew is ben-, in Aramaic, bar-.)

The numbers 2664 (of the thirteen children) and 1332 (of Jesus) announce a field of their own. 2664 = 2x1332 = 4x666 = 8x333 = 24x111. Multiples of 111 are the ‘numbers of distinction’ – in-between numbers in a two-fold sense. Not least when relating to parallel phenomena in sacred measure-ment they appear as a specific group within the D-series.

An example from sacred measurement is the difference between the cent-ral angles of the Great Pyramid’s bottom square and its raised faces, 9000ac – 6336ac, making 2664ac, which is 2 x 1332ac ( illustration).

The example stresses the Great Pyramid’s capacity as a messenger of numerological interconnections. The Pyramid itself seems to comment on its relations to Jesus. The raising of the apex, from bottom to final position – an outward transmission of angular activa from the very middle –One to Four – also becomes a description of the nature and purpose of the Yeshúan mission.

1332 was in fact his double signature, the number of both Yeshúa meBet-lehem (Jesus of Bethlehem) and Yeshúa bar-Yosef (Jesus son of Joseph). The Pyramid pronounces his double-exposed number of assignment.

The separate final letter values seem a hallmark of a ‘Yeshúan Era’. New sums of relevance appear. But what can a ‘Yeshúan Era’ mean?

the top chamber announcing fulfillment

a
The (approximate?) levels of the horizontal planes covering the hidden chambers - and the top chamber apex ridge. See also illustration and text pp. 162-163.
b
The angular roof span of the Top Chamber, being 11 520ac - thus matching the frequency of the Superior Crown chakra (cfr. pp. 188ff).
c
Each of the symmertically positioned roof slabs have (or, more correctly: had) a pitch angle of 3240ac. 3240 is 15 x 216 (the Way to the Middle), and 15 is the sum 1-5, a symbol of completion.
d
The different between the pitch angles (of Top Chambers slabs and ascending path) is 612ac, matching the D-number of Yaaqov Yisraël as added to the sum of the twelve sons, 2628.

 

questions and further examples

 

An odd yet challenging question seems to beckon in the distance: Can the whole letter-and-number interplay have been organized from the Other Side? – to be a penetrating inspiration in the listening minds of prophetic visionaries? More and more, the built-in messages in the Pyra-mid, on the Earth globe and on the revealing maps, appear as caused by an intelligence of a super-human level. The examples discussed in chapter 13 will support this view. And as the Pyramid’s layers of sym-bolism time and again refer to Jesus, the image of interconnection seems a self-renewing flow from the reality beyond. From the very Source.

Also Jacob himself had followed his children (sum = 2628) to Egypt. His full name: Jacob son of Isaac (Yaaqov ben-Yitzhaq, 324), raises the sum total to 2988 – quoting the Jerusalem Temple Square’s perimeter in uc.

Miryam meNatzerat (1476) and Yosef meNatzerat (1512), bringing their child Yeshúa into safety in Egypt, expose the same sum, 2988. The second migration echoes the former. But the artificial ‘Temple Mount’ was plan-ned centuries after the Exodus, and its perimeter was finally defined at the time of Jesus’ birth. The possible reference to the Temple may thus seem irrelevant. Only by accepting figures like these as signs of prophecy, we may see that distances in time are not the very case. The numbers intercommunicate along timeless channels.

Adding Yeshúa meBet-Lehem (1332) to his parents’ 2988 we get a sum of 4320. Twenty times the ‘way to the Middle’; ten times the NE-direction Bethlehem–Nazareth; and two times 2160, the length in secret cubits of an arc of 1 ac along a meridian.

The 666 of Nazareth, echoing the Revelation’s number of the ‘wild beast’, may reveal that Jesus (333) was to be conceived into this world’s realm-of-matter via a most challenging test, but also that his birth demanded a different symbol. The pregnant mother had to be brought to another place to give birth to the child of promise. Bethlehem’s number is 972.

His parents were (in a way) the very symbol of connection between the old and new scale eras, but also – it seems – between the Pyramid and Jerusalem. The h1-sums of Miryam meNatzerat and Yosef meNatzerat are 927 and 801, respectively, making a sum of 1728. The h2-sum giving reference to the Temple, 2988, we’ve seen already. The difference is 1260. the symbol of measured holy time …

 

climbing jacob’s ladder

. . .

 

The above title refers to a spiritual which Mahalia Jackson made global. At present it may serve the intention of characterizing the twelve tribes of Jacob Israel and the mentioned 2628, the sign of ascent ( p. 204).

While Dinah, the daughter, augments the sum to match an exterior Pyra-mid symbol – the angular sum transferred from the middle to transform the bottom square into the very Pyramid ( p. 206) – the number of the twelve sons (2628) belongs inside. Thus, this lucid symbol is stressed both as an aspect of ascent, as the twelve tribes’ D-sum, and by the direction of the fulfilled way of the Exodus ( facing page).

Not one single step of the ascent was to be ignored. Not one single tribe was omitted. Fulfillment is always to include all, creating a whole.

The expression ‘ladder’ refers to Jacob’s dream: of a ladder reaching into Heaven (Genesis 28). Any sacred ascent is a ladder heading for its heaven. The composed meanings of the symbol ‘2628’ hum in unison.

2628 is 36 x (72+1). An implanted plus-One symbol is integrated in the signature.

The father may be included once more. Yaaqov Yisrael, 612, lifts the sum total to 3240, even that a Great Pyramid symbol of completion: the grad-ient angle of the Top Chamber roof slabs, a most hidden yet important symbol, confirming and ‘blessing’ the fulfilled ascent by the angular span of 11 520ac ( p. 208).

This is a further demonstration of the symbolic connections between Formula D and other fields of observation, proved to relate to the fulfill-ment of the human being, symbolized by the Superior Crown via its number 11 520 ( 11).

The tribes are a symbol of totality, the number 12 being ever so often con-nected with world and humanity. And with the human being itself. The 12 chakra intervals from soles to Superior Crown accompany this fact.

The twelve modules of the Hebrew Exodus made an expressive sacred triad : 2 + 4 + 6 ( 08). Ending at River Jordan the prophetic ray from the Pyramid passed via Bethlehem. Yet another aspect of Jacob’s ascending ladder was included. The symbol of fulfilled ascent was itself to be fulfilled.

yeshúan signatures

 

Scholars seem to agree that the birth of Jesus happened about 1330 years after the exit from Egypt. His own D-number came to be 1332. What if the matching figures express a connection…?

A possibly parallel example may be included: A cartouche depicting Pharaoh Khufu’s (Kheops’) name is found inside the Pyramid. It’s painted, not carved, and gives hardly any proof that Khufu was the Pyramid’s initiator, even if most scholars agree that he was.

If he wasn’t, the glyph could have been inserted at a point of time when pharaoh and high priests entered an already aged(?) Pyramid? The question may to many smell like heresy, but neither Mr. Houdin’s ideas of building methods nor the recently found workers’ barracks should block the still open path of different time models. So, the possible intrusion may have happened about –2596.

The (just as possible) 2628 years would thus run out at the time of Jesus’ death and resurrection. A week later his words to Thomas were, “Put out your hand and place it in my side …”. Thomas needed this physical invitat-ion. Khufu may have received it – from the Pyramid. Symbolic parallels are no proof – just a bridge for imagination to perceive and judge the gifts of synoptic observation.

Yeshúa is the Aramaic version of Hebrew Yehoshúa (Joshua). Tradition has given Joshua’s entry and Jesus’ birth and baptism the very same location. Both events are located on the very ascent line from the Pyra-mid (EN 2628ac). Both first names count D-333. The place is 333ac north of Mt. Sinai, thus also spanning Joshua’s own latitudinal exile.

‘Jesus son of Joseph’ 1332., plus ‘Jesus son of Mary’ 1296 (= 6x6x6x6, a crown figure in the Tree of Modulation) join to make a sum of 2628. Thus, even the combination ‘Jesus son of Mary’ 1296 and ‘Jesus of Bethlehem’ 1332 makes the sum 2628.

The mentioned logometric data are a rather narrow window of observ-ation. I refer to them is his role as keys showing that important events are accompanied by affirming symbols. As many of the mentioned details are all the time getting more and more blurred by a growing mist of loss, distrust and speculation, the ageless numbers may get the chance of helping dissolve that mist.

 

the four cities

 

Jesus was announced at Nazareth (666), born at Bethlehem (972), teaching and healing at Capernaum (864), and his death and resurrection happened at Jerusalem (1053), right outside the city walls.

A quick summing-up of sacred data like these may in a way feel blas-phemic. It’s something quite different: the reading of a self-revealing message.

The sum is 3555, a figure not too easily identified at first glance. In different ways the four Yeshúan cities appear as a totality. The map study in chapter F support this impression. First and foremost, the sum may refer to Jesus, however. Adding the 333 of his first name we get 3888. A number in the Tree of Modulation, being 4 times the 972 of Bethlehem.

3888 also is the sum of a repeatedly mentioned biblical number, 1260, and the number of ascent, 2628. The Book of Daniel as well as the Revelations mention 1260 as a number of days or years, also indicated as 3½ years – a measured, sacred amount of time.

The sum of 3555 may possibly be complemented by a different angle of observation. At the time of Abraham the name of Jerusalem was Shalem (meaning ‘peace’). Is Shalem Jerusalem’s transparent, prophetic name – a symbol connecting city and symbol? If so, does it belong?

Adding Shalem’s 873 we get 4428, which is three times 1476, a number having revealed its many attributes. 4428 associates with Moses on Mt. Sinai. While one sixth of 4428 mentions the level of the crossing of Jordan concluding the Exodus, as well as the baptism of Jesus.

Here topography exposes an image echoing the code of the Week, 6 + 1. Its 1-unit points down; the fulfillment of the Law is celebrated in the deep. Jesus stresses this symbolism by his words – according to one among different translations – to the Baptist: “Let it be done! In this way all law is to be fulfilled.”

The 3555 of the four cities is five times the 711 of Yohanan, the Baptist.

 

the twelve tribes : the greek version

The discrepancies as to the twelve tribes of Israel in the Book of Revelation raise questions about possible text manipulation, and, if this be the case, about the reasons. What the visionary John, the apostle, saw and heard, what he dictated to his writing assistant, if Greek or Aramaic was the actual language, if later copiers – theologians, monks, scribes – made changes, deliberately or because of lost or damaged fragments, and if logometric aspects have played a part in what happened underway, etc … nothing of this we know. We only realize that things are not correct. The amount of critical details automatically create a certain distrust to many a detail in the entire New Testament.

Referring to the Hebrew Genesis and Exodus texts – cfr. p. 204 – I see good reason to mention the twelve tribes, a crowd of 144 000 in total, each tribe represented by 12 000 individuals, as listed in the seventh chapter of the Book of Revelation. The names are as follows:


English (Hebrew form / HE) Greek C-values D-values (h1-scale figures)


Judah (Yehuda) Ιουδα 485 432

Reuben (Reuven) Ρουβην 630 549

Gad (Gad) Γαδ 8 0

Asher (Asher) Ασηρ 309 261

Naphtali (Naftali) Νεφθαλιμ 645 558

Manasseh (Menasheh) Μανασση 500 423

Simeon (Shim’on) Συμεων 1495 1395

Levi (Levi) Λευι 445 396

Issachar (Yissakhar) Ισσαχαρ 1112 1017

Zebulun (Zevulun) Ζαβουλων 1360 1260

Joseph (Yosef) Ιωσηφ 1518 1431

Benjamin (Benyamin) Βενιαμιν 168 99


sums 8675 7821


None of these total sums attract interest. They needn’t, of course; there is no general law saying they should. The built-in scars should be checked, however:

(1) Dan is missing. Joseph’s son Manasseh is given Dan’s place. Why? Adding Dan, the number of tribes would be thirteen. So, what else is wrong here?

(2) During the Exodus the tribe of Joseph was divided; the descendants of his sons Ephraim and Manasseh were declared separate tribes because Levi was chosen to do temple service, and back in Kanaan they got no land of their own, like the others. Thus, in the apocalyptic frame of Revelation, Manasseh has only a right to be present in union with Ephraim and under the name of Joseph. And Dan should be included.

Thus, omitting Manasseh C-500 / D-423 and including Dan C-55 / D-27, we get the corrected sums of C-8230 / D-7425. The C-sum seems still expressionless, but D-7425, being 3x3x3 x 5x5 x 11, exposes some dignity.

(3) Naphtali has been equipped with an extra ‘m’, however, and the reason is in no way obvious. Dropping the ‘m’ we get new total sums: C-8190 / D-7398. Despite the fact that both sums are divisible by 9, not much else has been achieved. Searching for an expressive (or even, a self-explaining) sum number, we experience dead ends.


The misspelt ‘Zaboulon’ makes no great difference. And the fact that Asher is called ‘Aser’ is due to the fact that the sound ‘sh’ is absent in Greek, a fact explaining why Yeshúa most likely should have been named ‘Iesoua’. The ending ‘-ous’ in Greek ‘Yesous’ is thus a problem of its own – not at all referring to the Greek ending of ‘-os’ in nouns, like in Petros; Parnassos, etc.).

There is thus good reason to guess that the form ‘Iesous’, having the (gematric) value D-888, is a deliberately created ‘idealism’ to give Him a logometric signature of honour. The referring and copying theologians have left their own signature by so doing, thus nourishing aftertime’s distrust.


It is therefore of interest to note that the difference between our concluding C- and D-sums (8190 and 7398) is 792 – the very D-value of the consciously chosen Greek form, Iesous.

 

hebrew – greek – english . . .

 

That Hebrew names and other symbol-bearing Hebrew terms readily match the D-formula was more and more obvious. Even why this happens may seem obvious. The scribes’ faithfulness concerning not-ation was due to the imperative of responsibility.

The New Testament’s Greek parallels, seemingly failing to show a similar quality became a problem I didn’t like to face. The (possible?) loss of the original Aramaic texts seems a disaster. They may, of course, still hide in some secret archive. If so, this policy ought to be challenged – and very soon.

Even the mere transformation from Yeshúa to Iesous seems dubious. The absence of the sound ‘sh’ in Greek explains part of the change. Still the translation could have been Iesúa, or even Iesos(?) – the latter being a possible linguistic parallel to Petros, Iakobos, Plotinos

One key to the answer may have been Greek theologians’ knowledge and use of gematria. The Greek name-term Iesous is 792 according to the D-formula. Its gematric number is 888, which may be the very key to the answer. The fact smells, as expressed already, of idealistic manipulation: a result of a wish to glorify his name. We automatically see that 888, like the Hebrew/Aramaic D-number 333, is a multiple of 111.

The Greek version’s D-number is an expressive symbol, however. 792 is the periphery of a circle whose radius is 126. The corresponding com-plete ring cross would sum up to 1296. Which is 6x6x6x6.

The ring cross was from early times a sacred symbol. Can even the D-792 of the Greek Yesous and the ring cross be symbolically related signs? I doubt the question is worth considering.

For reasons already mentioned I choose not to go into Greek logometry details. To excess, the names of the twelve tribes have been distorted in the Book of Revelation. I’m fading out. The need of the original Aramaic versions is felt like the raspy pain of famine.

When returning to the further revelations of the D-formula, we’ll see that the English language most likely is the modern-time instrument played by the D-messages of importance. Terms like ‘Christ’ (333) and ‘Jesus, the Anointed One’ (999) may serve as entry.

 

the lord’s prayer : four fragments

(source: king james bible version)

Now and then logometry seems to confirm that even translated sacred texts reflect a character of self-evidence. Many fragments of the King James Version expose qualities missing in later versions. And a feeling that true inspiration has been present when landing at the final formulations, may seem relevant(?).


The very number appears as an accompanying carrier of sacred information. The phenomenon may show – I am still stressing ‘may’ – that the inspired, listening mind be preferable to skilful adaptation to modern ways of thinking.


The below examples are excerpts supporting this suggestion. The other prayers in the sequence do not display the same qualities. So, nothing can be proven. Still one may wonder if the remaining prayers could have been translated differently – not (only) to confirm spiritual presence by producing striking numbers, but, first and foremost, to respond better to the original potential of the text. I do guess, however, that better results might be confirmed by corresponding numbers ...


(Formula D figures where other references*** are not specified.)


1 Our Father 648

Which art in Heaven 1179 sum 1827


1827:

Ye(ho)shua ben Yosef (he); Yerushalayim (he); ‘…but Deliver Us from Evil’.

(1827 is also the D-number of Ludwig van Beethoven … who died in 1827!)


648 :

The level of Nazareth (Church of Annunciation) = + 648 uc


2 Hallowed Be Thy Name 1476


1476:

Miryam meNatzerat; Yeshúa meBet-Lehem (formula C); level of birthplace at Bethlehem,

and of cross site at Golgotha = +1476 uc; direction Bethlehem–Capernaum = NE1476ac.


3 Thy Kingdom Come 1044


1044:

The level difference Nazareth-Capernaum = 1044 uc; the angular gap between the directions

Bethlehem-Nazareth and Bethlehem-Capernaum = 1044ac; the distance from the ‘synoptic

point’ at Golgotha to the Temple Ring center = 1044 uc

The sum 2 + 3 2520


2520:

The distance from ‘line of incarnation’ to the Holy Tomb (according to Key 1) = 2520 uc


4 For Thine Is the Kingdom, the Power and the Glory 2565

Amen 63 2628

2628:

Yeshúa meBet-Lehem 1332 + Yeshúa bar-Miryam 1296

The gradient angle of the ascending passages of the Great Pyramid = 2628ac; the direction

Great Pyramid – Bethlehem = EN 2628ac; the direction Shiz – Jerusalem = WS 2628ac;

the distance from the ‘incarnation line’ to the Holy Tomb (acc. to Key 2) = 2628 uc. The D-sum

Yeshúa bar-Miryam 1296 + Yeshúa meBet-lehem 1332 is 2628.


 

timetable riddle

 

The number is 1476. The riddle may seem odd. It may be of import-ance, however. It raises intricate questions concerning the roles – or ‘timetables’ – of Mary and Jesus.

I’ve shown that the symbol 1476 is connected to both. It is the D-number of Miryam meNatzerat. And, also, the C-number of Yeshúa meBet-Lehem. Related, not only by blood or destination, but also by a common symbol. But a symbol referring to different logometries.

The crucial point is that the D-formula was deduced from B and C – by subtraction. Which means that C virtually precedes D – as phenomenon. Thus, Jesus antedated his mother – although being her son ...

A contradiction in terms. The equal numbers may be a blind hit. On the other hand, it may be a most important comment – concerning preced-ence – as seen from the Other Side. The formulas may hit the very point here, saying that the One-borne was a reality ages before Mary ...

Did the One-borne choose her to bear him? Had Heaven expressed this ageless reality as a C-prophecy to make Mary fulfill it in due time, as a D? John the evangelist John repeatedly quotes Jesus’ sayings as to his original, eternal state: “Before Abraham was born, I Am.” And praying: “Father … restore me to the majesty and honour in Your presence as I had with You before the world existed.” A most holy timetable image seems lined up.

Jesus: C1476 – B144 = D1332. Mary: C1630 – B154 = D1476.

Jesus’ B-number, 144 = 12x12, is a comment in itself. It is the self-realized numerical symbol of world and humankind.

Of the two, only Jesus has a complete series of expressive figures. Even if the D-program figure be an ageless reality, prepared from the very Be-ginning, its actual appearance is to be described as a final deduction.

We’re landing on the idea that Jesus himself arrived as one who had initiated, defined, and shaped her path of destination – to make that path his own. He knew her and was prepared to make her his first home. Her son was her Lord.

And the angel said, “Hail, thou that art highly favoured; the Lord is with thee; blessed art thou among women…”. Have numbers answered our riddle? Are we able to listen? Has Formula D got its driver’s license?

 

the dive : a golden mean theme

 

The key symbols are interwoven – at times in ways defying rational thinking. Not least when numerology’s daring play with decimals makes things seem as if shadow is mistaken for substance. It’s once more important to remember that number itself is the prime carrier of messages.

A striking example is the immaterial Capstone, whose height (18.179 uc) lends its numerological figure 1818 to logometrical (name) figures like Miryam bat-Yehoyaqim (daughter of Joachim) and Moses (h2).

The numerical game continues: According to the Golden Mean formula the Superior Pyramid’s height is 274.8 uc, defined as √phi times the 216 uc of the ‘Way to the Middle’. The height’s corresponding numerological figure is 2748. And as √phi is 1.2720, its corresponding figure is 1272.

A peculiar observation is that the difference between the two numbers, 2748 – 1272, is 1476 – a symbol repeatedly manifested as a divine messen-ger. But how can we use manipulated figures like the two above to serve a symbol of sacred purpose?

All seems a dubious joke until we discover the level of the very ‘Way to the Middle’ – about 127.2 uc above sea level. Numerological figure: 1272.

This version of 1272 is not to be subtracted from the Superior Pyramid’s height, however, but added. Together they make the distance between apex and sea level: 4020 – in secret cubits: 402.

So, why did the idea of difference appear if the very point was addition? Because both are relevant. The complete picture includes the Superior Pyramid’s mirror: a downward, ‘negative’ pyramid, penetrating Earth’s zero level … to get deeper down.

The dimension is announced by the number 1476. Even the symbolical meaning seems expressed. The level of the ‘negative’ apex is 147.6 uc below sea level – or, exactly one fifth of the whole way down to the level of baptism in river Jordan, –738 uc.

The seeming dive is indeed what it seems: a descent, a submersion – a sign of submarine baptism.

So, even the double pyramid of the ‘diamond code’ model is confirmed, like it was observed in the continental map formats ( pp. 06, B-18; B-26, B-34, etc.). A specifying signature is added.

 

inscrutible signature

The signature of The One seems to use many channels to manifest its importance and supremacy. One peculiar example.

A friend of mine uttered at his return from a journey of striking events and discoveries, a sentence of importance. Getting back home he had met an African pastor’s wife, who, in the course of their dialogue had advised him to search for ’the most ancient names of God’. The advice wasn’t too easy to comprehend but he did feel it important. We began speaking about the possible naming of The Nameless, also discussing the number One and the letter A ...

Afterwards, the question wouldn’t leave me. Then I came to think of the Hebrew alphabet and its enigmatic keys to many a question.

The Hebrew expression for ‘The One’ is ha-Ahad. It is written, האחד. The sequence of letters counts 5 – 1 – 8 – 4.

5184. The very hallmark of the Great Pyramid …

To me this was yet another confirmation: That this unique monument – a fusion of Heaven and Earth and the very sign of the eternal Pact – is itself a signature. The very signature of The One.

The number 5184 is 72 x 72. The self-realized 72 representing a self-realized One! I wondered if a Hebrew term would reveal a possible, supplemen-tary meaning of ‘72’. The letters counting 7 and 2 are zayn and bet. The word in question is זב, zav, being a verb meaning ‘to flow’, ‘to discharge’, ‘to let free’, ‘to fulfill’, ‘to redeem’, ‘to loosen’, ‘to unburden’ …

The famous architect Buckminster Fuller once said that God is a verb, not a noun. The introduction to the Ten Commandments says, “I Am – your God, the One freeing you from bondage …”.

Did the self-realized Fulfiller of this redeeming act make the Great Pyramid His own representative signature? No wonder this monument was made the very origo of the Exodus, the reference point of the Yeshúan geography, and a key to our reading of the riddles of the World.

The mindless desecration which still haunts this place, to please tourism and make money under the pretext of culture, is definitely no response to its holiness. “Father, forgive them; they don’t know what they do.” Jesus’ very first words from the cross echo – even from the Pyramid.

 

exit book A

 

They all belong together. The voices and words of message, the numbers of message, the monuments of message. The codes that conceal and reveal. The archives of stories locked in stone or aired in the winds. The seen and the unseen; traces of sacredness; ageless parables.

They all belong together.

The parable has just begun. New images are ready to unfold, fumbling for proper words.