Elena Rainn

KRKY Y

Kyrsten Iris

Coen Van loo

_ eshago@uw.edu

Watashi Wa Jigabudesu

Roman Bryzhatiy

Karl Halmos-Westram

Timothy Galvin

Ljsly Bernard

Ruby Brown

Dimitri Nuri

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

The Sumerians, the pragmatic and gifted people who preceded the Semites in the land first known as Sumer and later as Babylonia, created what was probably the first high civilization in the history of man, spanning the fifth to the second millenniums B.C. This book is an unparalleled compendium of what is known about them.Professor Kramer communicates his enthusiasm for his subject as he outlines the history of the Sumerian civilization and describes their cities, religion, literature, education, scientific achievements, social structure, and psychology. Finally, he considers the legacy of Sumer to the ancient and modern world."There are few scholars in the world qualified to write such a book, and certainly Kramer is one of them. . . . One of the most valuable features of this book is the quantity of texts and fragments which are published for the first time in a form available to the general reader. For the layman the book provides a readable and up-to-date introduction to a most fascinating culture. For the specialist it presents a synthesis with which he may not agree but from which he will nonetheless derive stimulation."—American Journal of Archaeology"An uncontested authority on the civilization of Sumer, Professor Kramer writes with grace and urbanity."—Library Journal

I tracked down this book at the recommendation of the Tyler at my Lodge. We were talking just before my 3rd Degree, and I was asking him about books about Masonry, what I might read that had a lower level of mystical BS than the usual fare. This was the title that came foremost to his mind, and so within a few days I had pinned it down at a local bookstore. Our Tyler (yeah, it causes confusion) said it wasn't a perfect book, and I agree. But I also agree that it follows far fewer flights of far-fetched fancy than other work I've read. Robinson actually did some genuine, serious research for this book, and it shows. A great deal of his evidence remains, admittedly, circumstantial; but it's hard to fault an author for not being able to turn up documentation on an organization that was guarded and secret, before it revealed itself in 1717. The book is broken into two portions, the first chronicling the travails of the Poor Fellow-Soldiers of Christ and of the Temple of Solomon, aka the Knights Templar, their persecution and disbanding, and what that might have meant for the majority of the members who escaped it all. The second portion dips into Freemasonry as it exists today and attempts to link this latter half with the former; tracing linguistic foibles (a very interesting part of the book); detailing ritual aspects that make little sense on the surface but could be well explained, if his hypothesis is correct. He even takes time to refute, dress down, and mock some anti-Masonic screed that was hot &amp; heavy in the UK in the 90s. I enjoyed this book and found it informative. It remains circumstantial, with a wealth of assumption pasting it all together. But as I said, for writing about an organization as it was 400 years ago, from which time no records have yet been found/revealed, he does a pretty good job.

There is a very interesting article in this book on page 211 called: "Acoustic Levitation of Stones". It's not the first time I've heard of the concept, but it's certainly the most detailed one and includes several diagrams. Here's an excerpt of the text (permission is given for free use of the material in the book):Tibetan Sound Levitation Of Large Stones Witnessed By ScientistExcerpt from 'Anti-gravity and the World Grid' edited by D.H.Childress, ch.8, Acoustic levitation of stones by Bruce Cathie, pp. 213-217 A New Zealand scientist recently gave me an intriguing extract from an article published in a German magazine, relating to a demonstration of levitation in Tibet. After obtaining a translation by a German journalist, in English, I was amazed at the information contained in the story, and was surprised that the article had slipped through the suppression net which tends to keep such knowledge from leaking out to the public. All the similar types of stories that I had read up until now were generally devoid of specific information necessary to prove the veracity of the account. In this case a full set of geometric measurements were taken, and I discovered, to my great delight, that when they were converted to their equivalent geodetic measures, relating to grid harmonics the values gave a direct association with those in the unified harmonic equations published in my earlier works. The following extracts are translations taken from the German article: 'We know from the priests of the far east that they were able to lift heavy boulders up high mountains with the help of groups of various sounds...the knowledge of the various vibrations in the audio range demonstrates to a scientist of physics that a vibrating and condensed sound field can nullify the power of gravitation. Swedish engineer Olaf Alexanderson wrote about this phenomenon in the publication, Implosion No. 13. The following report is based on observations which were made only 20 years ago in Tibet. I have this report from civil engineer and flight manager, Henry Kjelson, a friend of mine. He later on included this report in his book, The Lost Techniques. This is his report. A Swedish doctor, Dr. Jarl, a friend of Kjelsons, studied at Oxford. During those times he became friends with a young Tibetan student. A couple of years later, it was 1939, Dr. Jarl made a journey to Egypt for the English Scientific Society. There he was seen by a messenger of his Tibetan friend, and urgently requested to come to Tibet to treat a high Lama. After Dr. Jarl got the leave he followed the messenger and arrived after a long journey by plane and Yak caravans, at the monastery, where the old Lama and his friend who was now holding a high position were now living. Dr. Jarl stayed there for some time, and because of his friendship with the Tibetans he learned a lot of things that other foreigners had no chance to hear about or observe. One day his friend took him to a place in the neighbourhood of the monastery and showed him a sloping meadow which was surrounded in the north west by high cliffs. In one of the rock walls, at a height of about 250 metres was a big hole which looked like the entrance to a cave. In front of this hole there was a platform on which the monks were building a rock wall. The only access to this platform was from the top of the cliff and the monks lowered themselves down with the help of ropes. In the middle of the meadow, about 250 metres from the cliff, was a polished slab of rock with a bowl like cavity in the centre. The bowl had a diameter of one metre and a depth of 15 centimetres. A block of stone was manoeuvred into this cavity by Yak oxen. The block was one metre wide and one and one half metres long. Then 19 musical instruments were set in an arc of 90 degrees at a distance of 63 metres from the stone slab. The radius of 63 metres was measured out accurately. The musical instruments consisted of 13 drums and 6 trumpets.(Ragdons) Eight drums had a cross-section of one metre, and a length of one and one half metres. Four drums were medium size with a cross-section of 0.7 metre and a length of one metre. The only small drum had a cross-section of 0.2 metres and a length of 0.3 metres. All the trumpets were the same size. They had a length of 3.12 metres and an opening of 0.3 metres. The big drums and all the trumpets were fixed on mounts which could be adjusted with staffs in the direction of the slab of stone. The big drums were made of 1mm thick sheet iron, and had a weight of 150kg. They were built in five sections. All the drums were open at one end, while the other end had a bottom of metal, on which the monks beat with big leather clubs. Behind each instrument was a row of monks. When the stone was in position the monk behind the small drum gave a signal to start the concert. The small drum had a very sharp sound, and could be heard even with the other instruments making a terrible din. All the monks were singing and chanting a prayer, slowly increasing the tempo of this unbelievable noise. During the first four minutes nothing happened, then as the speed of the drumming, and the noise, increased, the big stone block started to rock and sway, and suddenly it took off into the air with an increasing speed in the direction of the platform in front of the cave hole 250 metres high. After three minutes of ascent it landed on the platform. Continuously they brought new blocks to the meadow, and the monks using this method, transported 5 to 6 blocks per hour on a parabolic flight track approximately 500 metres long and 250 metres high. From time to time a stone split, and the monks moved the split stones away. Quite an unbelievable task. Dr. Jarl knew about the hurling of the stones. Tibetan experts like Linaver, Spalding and Huc had spoken about it, but they had never seen it. So Dr. Jarl was the first foreigner who had the opportunity to see this remarkable spectacle. Because he had the opinion in the beginning that he was the victim of mass-psychosis he made two films of the incident. The films showed exactly the same things that he had witnessed. The English Society for which Dr. Jarl was working confiscated the two films and declared them classified. They will not be released until 1990. This action is rather hard to explain, or understand.: End of trans.' The fact that the films were immediately classified is not very hard to understand once the given measurements are transposed into their geometric equivalents. It then becomes evident that the monks in Tibet are fully conversant with the laws governing the structure of matter, which the scientists in the modern day western world are now frantically exploring. It appears, from the calculations, that the prayers being chanted by the monks did not have any direct bearing on the fact that the stones were levitated from the ground. The reaction was not initiated by the religious fervour of the group, but by the superior scientific knowledge held by the high priests. The secret is in the geometric placement of the musical instruments in relation to the stones to be levitated, and the harmonic tuning of the drums and trumpets. The combined loud chanting of the priests using their voices at a certain pitch and rhythm most probably adds to the combined effect, but the subject matter of the chant, I believe, would be of no consequence. The sound waves being generated by the combination were directed in such a way that an anti-gravitational effect was created at the centre of focus (position of the stones) and around the periphery, or the arc, of a third of a circle through which the stones moved. If we analyse the diagram published with the original article, then compare it with the modified diagram, we become aware of the following coordinates, and the implications, when compared with my previously published works. The distance between the stone block and the central pivot of the drum supports is shown as 63 metres. The large drums were said to be one and one half metres long, so the distance from the block to the rear face of each drum could be close to 63.75 metres considering that the pivot point would be near the centre of balance. My theoretical analysis, by calculator, indicates that the exact distance would be 63.7079 metres for the optimum harmonic reaction. By mathematical conversion we find that this value is equal to 206.2648062 geodetic feet, which is harmonically equal to the length of the earths radius in seconds of arc (relative to the earths surface) 206264.8062. This also leads us to the following associations: (206.2648062 x 2) = 412.5296124 This number squared = 170180.68 which is the theoretical harmonic of mass at the earths surface. The four rows of monks standing behind the instruments in a quarter circle added to the production of sound by their loud chanting and must be taken in to account in regards to the geometric pattern. If we assume that they were standing approximately two feet apart, we can add a calculated value of 8.08865 geodetic feet to the radius of the complete group. This gives a maximum radius of: 214.3534583 geodetic feet. The circumference of a complete circle with this radius would be: 1346.822499 geodetic feet. Which is a half harmonic of 2693.645 (unified field) The distance from the stone block to a calculated point within the cliff face and the height of the ledge on the cliff face from ground level is given as 250 metres. If we can now imagine that the raised stone blocks pass through a quarter arc of a circle during their flight from ground level to the hole in the cliff face, then the pivot point of the radius would be coincident with this position. The theoretical radius was found to be: 249.8767262 metres which very closely approximates the estimate. This converts to 809.016999 geodetic feet. The diameter of the full circle would therefore be: 1618.034 geodetic feet. A circle with this diameter has a circumference of 5083.203728 units, which can be divided into three even lengths of 1694.4 It therefore appears that the levitated blocks, once resonated to a certain frequency, would tend to carry out a flight path that is coincident to one third of a circle. The spacial distance being equivalent to the mass harmonic at the center of a light field, 1694443. The instruments used by the group, in theory, would also have been tuned to produce harmonic wave forms associated with the unified fields. The given measurements are in rounded off parts of a metre but in practice some slight variations from these measurements would be expected in order to create the appropriate resonating cavities within the instruments The geometric arrangement, and the number of instruments in the group would also be a most important factor. If the given measurement for each type of drum is modified fractionally and converted to its geometric equivalent an interesting value for the cubic capacity is evident. The large drums: 1.517201563 metres long, 1.000721361 metres wide = 58.94627524 geodetic inches long, 38.88 geodetic inches wide = 69984 cubic inches capacity = 40.5 cubic geodetic feet capacity. Therefore the cubic capacity for eight drums = 324 cubic geodetic feet This harmonic value is built into the world grid and is equal to half the harmonic 648. The medium size drums: 1.000721361 metres long, 0.695189635 metres wide = 38.88 geodetic inches long, 27.00948944 geodetic inches wide = 22276.59899 cubic geodetic inches capacity = 12.89155034 cubic geodetic feet capacity. Therefore the cubic capacity for four drums: = 51.56620136 cubic geodetic feet 14.97414932 centimetres = 5.895334377 inches = 5.817764187 geodetic inches = 0.484813682 geodetic feet As the dish-shape was focused upward towards the stone block to be levitated it would be expected that some type of reaction would take place which had an effect on the mass. The geometric shape of the cavity does seem to be engineered in such a way the projected frequency vortex causes a reciprocal reaction to the mass harmonic of each block. The reciprocal of 0.484813682 = 2.062648055 Twice this value: = 4.12529611 The square of this value: = 17.018068 (the harmonic of mass at the earth's surface.17018068 I believe that there is not much doubt that the Tibetans had possession of the secrets relating to the geometric structure of matter, and the methods of manipulating the harmonic values, but if we can grasp the mathematical theory behind the incident, and extend the application, then an even more fascinating idea presents itself.

Did a highly advanced civilization exist in prehistory? Is the Giza Pyramid a remnant of their technology? Then, what was the power source that fueled such a civilization? The technology of harmonic resonance, claims renowned master craftsman and engineer Christopher Dunn. In a brilliant piece of reverse engineering based on twenty years of research, Dunn reveals that the Great Pyramid of Giza was actually a large acoustical device! By its size and dimensions, this crystal edifice created a harmonic resonance with the Earth and converted Earth's vibrational energies to microwave radiation. The author shows how the pyramid's numerous chambers and passageways were positioned with the deliberate precision to maximize its acoustical qualities. This may be the same technology discovered by Nikola Tesla and the solution to our own clean energy needs.

A landmark expose firmly grounded in fact, The Day After Roswell ends the decades-old controversy surrounding the mysterious crash of an unidentified aircraft at Roswell, New Mexico, in 1947. Backed by documents newly declassified through the Freedom of Information Act, Colonel Philip J. Corso (Ret.), a member of President Eisenhower's National Security Council and former head of the Foreign Technology Desk at the U.S. Army's Research &amp; Development department, has come forward to reveal his personal stewardship of alien artifacts from the Roswell crash. He tells us how he spearheaded the Army's reverse-engineering project that led to today's:    Integrated circuit chips   Fiber optics   Lasers   Super-tenacity fibers    and "seeded" the Roswell alien technology to giants of American industry. Laying bare the U.S. government's shocking role in the Roswell incident -- what was found, the cover-up, and how they used alien artifacts to change the course of twentieth-century history -- The Day After Roswell is an extraordinary memoir that not only forces us to reconsider the past, but also our role in the universe.

Here for the first time is a complete history of the world, from the beginning of time to the present day, based on the beliefs and writings of the secret societies. From the esoteric account of the evolution of the species to the occult roots of science, from the secrets of the Flood to the esoteric motives behind American foreign policy, here is a narrative history that shows the basic facts of human existence on this planet can be viewed from a very different angle. Everything in this history is upside down, inside out and the other way around.At the heart of "The Secret History of the World" is the belief that we can reach an altered state of consciousness in which we can see things about the way the world works that are hidden from us in our everyday, commonsensical consciousness. This history shows that by using secret techniques, people such as Leonardo da Vinci, Isaac Newton and George Washington have worked themselves into this altered state - and been able to access supernatural levels of intelligence. There have been many books on the subject, but, extraordinarily, no-one has really listened to what the secret societies themselves say. The author has been helped in his researches by his friendship with a man who is an initiate of more than one secret society, and in one case an initiate of the highest level.

Over the years and starting in elementary school, I have read many dozens of books about unidentified flying objects and close encounters with them of all kinds. As a result of this I have become convinced of a few things. First, there are many earnest experiencers at all levels and persons, like Budd Hopkins, sincerely concerned about them. Second, the phenomena coming under this rubric have been exploited, manipulated and fabricated by many individuals and even agencies of our own government for various purposes. Third, that it is very highly unlikely that Earth is being regularly visited by extraterrestrial craft. Fourth, that there is at least a family resemblance between close encounters with "aliens" in the post-war years and encounters with other non-human intelligences which have occurred throughout recorded history, worldwide, and which, in fact, still occur. Fifth, that hypnotic "memory" retrieval is an extremely faulty method not to be trusted as a means of obtaining data about objective events.These caveats notwithstanding, I read this material as if reading a novel, i.e. with a suspension of disbelief, file it away for story-telling and for the next book or personal account of such an experience.With all this said, there remain some accounts which truly trouble me. These are the ones with multiple witnesses, particularly when the witnesses are unknown to one another, and/or objective corroborations such as radar records, ground traces and the like. There appear to have been such cases. Here the possible explanations are unsettling. Here I am challenged to reconsider how I think of mind as something pertaining to individuals and/or to relate such evidences to what we know about governmental mind-control experiments.

Popular Lost Cities author David Childress opens the door to the amazing world of ancient technology, from the computers of the ancient world to the "flying machines of the gods." Technology of the Gods explores the technology that was allegedly used in Atlantis and the theory that the Great Pyramid of Egypt was originally a gigantic power station. Childress also uncovers many other mysteries, including: * the technology of ancient flight * how the ancients used electricity * megalithic building techniques * the use of crystal lenses and the fire from the gods * ancient evidence of high-tech weapons, including atomic weapons * the role of modern inventors, such as Nikola Tesla, in bringing ancient technology into modern use * impossible artifacts, and more, much more. Childress has done it again! From beginning to end, Technology of the Gods is filled with facts, keen observations and tales that challenge modern assumptions in a humorous, intelligent and compelling way that is quintessential Childress.

Over the years, startling evidence has been uncovered, challenging established notions of the origins of life on Earth - evidence that suggests the evidence of an advanced group of extraterrestrials who once inhabited our world.The first book of the revolutionary Earth Chronicles series offers indisputable documentary evidence of the existence of the mysterious planet of Nibiru and tells why its astronauts came to Earth eons ago to fashion mankind in their image.The product of more than thirty years of meticulous research, The 12th Planet treats as fact, not myth, the tales of Creation, the Deluge, the Tower of Babel, and the Nefilim who married the daughters of man.

Herman Hesse's classic novel has delighted, inspired, and influenced generations of readers, writers, and thinkers. In this story of a wealthy Indian Brahmin who casts off a life of privilege to seek spiritual fulfillment. Hesse synthesizes disparate philosophies--Eastern religions, Jungian archetypes, Western individualism--into a unique vision of life as expressed through one man's search for true meaning.

Nausea is the story of Antoine Roquentin, a French writer who is horrified at his own existence. In impressionistic, diary form he ruthlessly catalogues his every feeling and sensation about the world and people around him. His thoughts culminate in a pervasive, overpowering feeling of nausea which "spread at the bottom of the viscous puddle, at the bottom of our time, the time of purple suspenders and broken chair seats; it is made of wide, soft instants, spreading at the edge, like an oil stain." Roquentin's efforts to try and come to terms with his life, his philosophical and psychological struggles, give Sartre the opportunity to dramatize the tenets of his Existentialist creed.The introduction for this edition of Nausea by Hayden Carruth gives background on Sartre's life and major works, a summary of the principal themes of Existentialist philosophy, and a critical analysis of the novel itself.

I don’t know what to do with these stars anymore. I give stars to books and then I think, ‘god, you give five stars to everything, people will think you are terribly undiscriminating’ – so then I give four stars or even three stars to some books. Then I look back and it turns out that that I’ve given four stars to Of Human Bondage and honestly, how could I possibly have thought it was a good idea to give that book less than five stars? It is the absurdity of human conventions that has us doing such things.Now, that is what is called a segue, from the Italian ‘seguire’ – to follow. For the last thirty years I have studiously avoided reading this book. I have done that because for the last thirty years I have known exactly what this book is about and there just didn’t seem any point in reading it. In high school friends (one of them even became my ex-wife) told me it was a great book about a man condemned to die because he was an outsider. Later I was told that this book was a story about something much like the Azaria Chamberlain case. A case where someone does not react in a way that is considered to be ‘socially appropriate’ and is therefore condemned.But after 30 years of avoiding reading this book I have finally relented and read it. At first I didn’t think I was going to enjoy it. It didn’t really get off to the raciest of starts and the character's voice – it is told in first person – was a bit dull. He is a man who lives entirely in the present, how terribly Buddhist of him – although, really there doesn’t seem to be all that much to him.My opinion of the book began to change at his mother’s funeral. I particularly liked the man who kept falling behind in the march to the cemetery and would take short cuts. Okay, so it is black humour, but Camus was more or less French – so black humour is more or less obligatory.I really hadn’t expected this book to be nearly so funny as it turned out. I’d always been told it was a ponderous philosophical text – and so, to be honest, I was expecting to be bored out of my skull. I wasn’t in the least bit bored.A constant theme in my life at present is that I read ‘classics’ expecting them to be about something and they end up being about something completely different. And given I’ve called this a ‘constant’ theme then you might think I would be less than surprised when a read a new ‘classic’ and it turns out to be completely different to my expectations. I’m a little more upset about this one than some of the others, as I’ve been told about this one before, repeatedly, and by people I’d have taken as ‘reputable sources’ – although, frankly, how well one should trust one’s ex-wife in such matters is moot.I had gotten the distinct impression from all of my previous discussions about this book that the guy ends up dead. In fact, this is not the case – he ends up at the point in his life where he has no idea if he will be freed or not. The Priest who comes to him at the end is actually quite certain that he will be freed. Let’s face it, he is only guilty of having murdered an Arab, and as we have daily evidence, Westerners can murder Arabs with complete impunity. The main point of the book to me is when he realises he is no longer ‘free’. He needs this explained to him – because life up until then had been about ‘getting used to things’ and one can 'get used to just about anything'. But the prison guard helpfully informs him that he is being ‘punished’ and the manifestation of that punishment is the removal of his ‘freedom’. Interestingly, he didn’t notice the difference between his past ‘free’ life and his current ‘unfree’ one. The most interesting part of the book to me was the very end, the conversation with the priest. The religious often make the mistake of thinking that Atheists are one thing – I’ve no idea how they ever came to make this mistake, but make it they do. Given that there are thousands upon thousands of different shades of Christians – from Jesuit Catholics to Anti-Disney Episcopalians – it should be fairly obvious that something like Atheism (without any ‘organised’ church or even system of beliefs) could not be in anyway ‘homogeneous’.I am definitely not the same kind of Atheist as Camus. To Camus there is no truth, the world is essentially absurd and all that exists is the relative truth an individual places on events and ideas. This makes the conversation with the priest fascinatingly interesting. To the priest the prisoner who is facing death is – by necessity – someone who is interested in God. You can play around with ideas like the non-existence of God when it doesn’t seem to matter (life is long and blasphemy can seem fun) – but surely when confronted with the stark truth of the human condition any man would turn away from their disbelief and see the shining light.Not this little black duck. Now, if I was in that cell I would have argued with the priest too – but I would not have argued in the same way that Meursault argues. No, I do not believe in God, but I do believe in truth, and so Camus’ arguments are barred to me.Meursault essentially says, “Look, I’m bored, I’m totally uninterested in the rubbish you are talking – now go away”. Now, this is a reasonable response. What is very interesting is that the priest cannot accept this as an answer. The world is not allowed to have such a person in it – if such a person really did exist then it would be a fundamental challenge to the core beliefs of the priest. So, he has to assume Meursault is either lying to him or is trying to taunt him. But it is much worse – he is absolutely sincere, he is not interested in this ‘truth’.I don’t know that the world is completely meaningless, it is conventional rather than meaningless. That those conventions are arbitrary (decided by the culture we grew up in) doesn’t make them meaningless, it makes them conventional. I don’t think I would like to live in a world where people go up and kill Arabs pretty much at random and with impunity, but then again, we have already established this is precisely the world I do live in. My point is that it would be better if we did adhere to some sort of moral principles and that these should be better principles than ‘he should be killed because he didn’t cry at his mum’s funeral’. Camus is seeking to say that all of our ‘moral principles’ in the end come to be as meaningless as that – we judge on the basis of what we see from the framework of our own limited experience. And look, yes, there is much to this – but this ends up being too easy.The thing I like most about Existentialism, though it isn’t really as evident in this book as it is in the actual philosophy – although this is something that Meursault is supposed to have grown to understand (sorry, just one more sub-clause) even though this wasn’t something I noticed at all while reading the book, was the notion of responsibility. I didn’t think in the end Meursault was all that much more ‘responsible’ for his actions than he had been at the start. But I do think that ‘responsibility’ is a key concept in morality and one that seems increasingly to be ignored.Better by far that we feel responsible for too much in our lives than too little – better by far that we take responsibility for the actions of our governments (say) than to call these governments ‘them’. I’m not advocating believing in The Secret - but that if one must err, better to err on the side of believing you have too much responsibility for how your life has turned out, rather than too little.So, what can I say? I enjoyed this much more than I expected – but I’m still glad I waited before reading it, I really don’t think I would have gotten nearly as much out of it at 15 as I did now.

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