Send As SMS






Name:White Light Black Light

December 30, 2005

Miracle of the Ages by Worth Smith

The Great, the Mighty God ...hast set signs and wonders in the land of Egypt, even unto this day. Jer 32:18-20

The architect of the Great Pyramid knew the exact length of the solar year, even to the tenth part of the second. This is shown in at least sixplaces, and by means of four units of length.

There is a second period known as the stellar year, or sidereal, year, about 20 minutes longer than the solar year. Thirdly there is another length called the orbital or anomalistic, year, which is in turn a few seconds longer still. And these two latter year lengths are also enshrined in the Great Pyramid.

The "Precesssion of the Equinoxes", a period of 25,827.5 years, the time required for our solar system as a unit to make one revolution around its vastly greater sun, the Pleiades, is shown exactly in the pyramid in four places.

Other scientific truths enshrined in the pyramid:

1. The mean distance from the earth to the sun.

2. The weight of the earth.

3. The mean density of the earth.

4. The fact of the sphericity of the earth.

5. The polar diameter of the earth, or the exact length of earth's polar axis of rotation.

6. The earth's mean orbit and maximum variation.

7. The variation of the earth's ecliptic.

8. The earth's mean temperature (the average temperature of the air in the Kings chamber).

9. The exact inch, foot, yard, furlong and mile, including the true length of the Standard
Geographical Mile, a measure of 2917.467+ Pyramid Cubits.

10. The exact grain, ounce, pound, stone, (English weight of 14 pounds) and ton.

11. The standard British (and American) measures of the pint, quart, gallon, bushel and "quarter."

12. The art of squaring the circle in theory and in practice.

13. The art of doubling the cube, likewise in practice as well as in theory.

14. The art of that extremely difficult mathematical feat of offering a practical solution to the baffling problem, the quadrature of the circle.

15. The direction of True North.

16. The Pi Proportion, Pi being the ratio of the diameter of a circle to its circumference, 3.14159+

17. The total land-area of the earth, the pyramid located in such a manner as to divide said land-area into four equal quarters, and in so doing to thus define both the earth's "master-meridian" of longitude, and "master-parallel" of latitude. In other words, the meridian passing over the Great Pyramid from north to south traverses more miles of land, and less of sea, than any other that can be drawn around the earth at any place, and that same distinction holds true of a parallel passing over the Pyramid's apex from east to west, or vice versa.

What about the Bible?

1. The cubic capacity of the Coffer in the King's Chamber is exactly the same as that of the famous Ark of the Covenant.

2. The Coffer's cubic capacity is also identical with that of the Jewish laver, and with that of the lavers, or baths, in the world-famous King Solomon's Temple, dedicated 1000 bc.

3. The "Golden Sea" of King Solomon's Temple had a capacity exactly equal to the cubic contents of the Coffer times 50.

4. Noah's Ark had a capacity identical with the cubic contents of the Coffer multiplied by 100,000.

The book of Job makes repeated mention of it. See 9:9, 19:24, 26:7 and 13, 28:7-9, 37:15-18, 38:4-36.


December 22, 2005

Chuang Tzu Basic Writings (translated) by Burton Watson

Once, when Chuang Tzu was fishing in the P'u river, the king of Ch'u sent two officials to go and announce to him: "I would like to trouble you with the administration of my realm."

Chuang Tzu held onto the fishing pole and, without turning his head, said, "I have heard that there is a sacred tortoise in Ch'u that has been dead for three thousand years. The king keeps it wrapped in cloth and boxed, and stores it in the ancestral temple. Now would this tortoise rather be dead and have its bones left behind and honored? Or would it rather be alive and dragging its tail in the mud?"

"It would rather be alive dragging its tail in the mud," said the two officials.

Chuang Tzu said, "Go away! I'll drag my tail in the mud!"


*Supreme Happiness*

Is there such a thing as supreme happiness in the world or isn't there? Is there some way to keep yourself alive or isn't there? What to do, what to rely on, what to avoid, what to stick by, what to follow, what to leave alone, what to find happiness in, what to hate?

This is what the world honors: wealth, eminence, long life, a good name. This is what the world finds happiness in: a life of ease, rich food, fine clothes, beautiful sights, sweet sounds. This is what it looks down on: poverty, meanness, early death, a bad name. This is what it finds bitter: a life that knows no rest, a mouth that gets no rich food, no fine clothes for the body, no beautiful sights for the eye, no sweet sounds for the ear. People who can't get these things fret a great deal and are afraid- this is a stupid way to treat the body. People who are rich wear themselves out rushing around on business, piling up more wealth than they could ever use- this is a superficial way to treat the body. People who are eminent spend night and day scheming and wondering if they are doing right-this is a shoddy way to treat the body. Man lives his life in company with worry, and if he lives a long while, till he's dull and doddering, then he has spent that much time worrying instead of dying, a bitter lot indeed! This is a callous way to treat the body.

Men of ardor are regarded by the world as good, but their goodness doesn't succeed in keeping them alive. So I don't know whether their goodness is really good or not. Perhaps I think it's good-but not good enough to save their lives. Perhaps I think it's no good-but still good enough to save the lives of others. So I say, if your loyal advice isn't heeded, give way, and do not wrangle. Tzu-hsu wrangled and lost his body. But if he hadn't wrangled, be wouldn't have made a name. Is there really such a thing as goodness or isn't there?
What ordinary people do and what they find happiness in -I don't know whether such happiness is in the end really happiness or not. I look at what ordinary people find happiness in, what they all make a mad dash for, racing around as though they couldn't stop-they all say they're happy with it. I'm not happy with it and I'm not unhappy with it. In the end is there really happiness or isn't there?
I take inaction to be true happiness, but ordinary people think it is a bitter thing. I say: the highest happiness has no happiness, the highest praise has no praise. The world can't decide what is right and what is wrong. And yet inaction can decide this. The highest happiness, keeping alive only inaction gets you close to this!
Let me try putting it this way. The inaction of Heaven is its purity, the inaction of earth is its peace. So the two inactions combine and all things are transformed and brought to birth. Wonderfully, mysteriously, there is no place they come out of. Mysteriously, wonderfully, they have. no sign. Each thing minds its business and all grow up out of inaction. So I say, Heaven and earth do nothing and there is nothing that is not done. Among men, who can get hold of this inaction?

Chuang Tzu's wife died. When Hui Tzu went to convey his condolences, he found Chuang Tzu sitting with his legs sprawled out, pounding on a tub and singing. "You lived with her, she brought up your children and grew old," said Hui Tzu. "It should be enough simply not to weep at her death. But pounding on a tub and singing-this is going too far, isn't it?" Chuang Tzu said, "You're wrong. When she first died, do you think I didn't grieve like anyone else? But I looked back to her beginning and the time before she was born. Not only the time before she was born, but the time before she had a body. Not only the time before she had a body, but the time before she had a spirit. In the midst of the jumble of wonder and mystery a change took place and she had a spirit. Another change and she had a body. Another change and she was born. Now there's been another change and she's dead. It's just like the progression of the four seasons, spring, summer, fall, winter. "Now she's going to lie down peacefully in a vast room. If I were to follow after her bawling and sobbing, it would show that I don't understand anything about fate. So I stopped."

Uncle Lack-Limb and Uncle Lame-Gait were seeing the sights at Dark Lord Hill and the wastes of K'un-lun, the place where the Yellow Emperor rested. Suddenly a willow sprouted out of Uncle Lame-Gait's left elbow. He looked very startled and seemed to be annoyed.
"Do you resent it?" said Uncle Lack-Limb.
"No-what is there to resent?" said Uncle Lame-Gait. "To live is to borrow. And if we borrow to live; then the living must be a pile of trash. Life and death are day and night. You and I came to watch the process of change, and now change has caught up with me. Why would I have anything to resent?"

When Chuang Tzu went to Ch'u, he saw an old skull, all dry and parched. He poked it with his carriage whip and then asked, "Sir, were you greedy for life and forgetful of reason, and so came to this? Was your state overthrown and did you bow beneath the ax and so came to this? Did you do some evil deed and were you ashamed to bring disgrace upon your parents and family, and so came to this? Was it through the pangs of cold and hunger that you came to this? Or did your springs and autumns pile up until they brought you to this?" When he had finished speaking, he dragged the skull over and, using it for a pillow, lay down to sleep.
In the middle of the night, the skull came to him in a dream and said, "You chatter like a rhetorician and all your words betray the entanglements of a living man. The dead know nothing of these! Would you like to hear a lecture on the dead?"
"Indeed," said Chuang Tzu.
The skull said, "Among the dead there are no rulers above, no subjects below, and no chores of the four seasons. With nothing to do, our springs and autumns are as endless as heaven and earth. A king facing south on his throne could have no more happiness than this!"
Chuang Tzu couldn't believe this and said, "If I got the Arbiter of Fate to give you a body again, make you some bones and flesh, return you to your parents and family and your old home and friends, you would want that, wouldn't you?"
The skull frowned severely, wrinkling up its brow. "Why would I throw away more happiness than that of a king on a throne and take on the troubles of a human being again?" it said.

When Yen Yiian went east to Ch'i, Confucius had a very worried look on his face. Tzu-kung got off his mat and asked, "May I be so bold as to inquire why the Master has such a worried expression now that Hui has gone east to Ch'i?"
"Excellent-this question of yours," said Confucius. "Kuan Tzu had a saying that I much approve of: 'Small bags won't hold big things; short well ropes won't dip up deep water. In the same way I believe that fate has certain forms and the body certain appropriate uses. You can't add to or take away from these. I'm afraid that when Hui gets to Ch'i he will start telling the marquis of Ch'i about the ways of Yao, Shun, and the Yellow Emperor, and then will go on to speak about Suijen and Shen-nung. The marquis will then look for similar greatness within himself and fail to find it. Failing to find it, he will become distraught, and when a man becomes distraught, he kills.

"Haven't you heard this story? Once a sea bird alighted in the suburbs of the Lu capital. The marquis of Lu escorted it to the ancestral temple, where he entertained it, performing the Nine Shao music for it to listen to and presenting it with the meat of the T'ai-lao sacrifice to feast on. But the bird only looked dazed and forlorn, refusing to eat a single slice of meat or drink a cup of wine, and in three days it was dead. This is to try to nourish a bird with what would nourish you instead of what would nourish a bird. If you want to nourish a bird with what nourishes a bird, then you should let it roost in the deep forest, play among the banks and islands, float on the rivers and lakes, eat mudfish and minnows, follow the rest of the flock in flight and rest, and live any way it chooses. A bird hates to hear even the sound of human voices, much less all that hubbub and to-do. Try performing the Hsien-ch'ib and Nine Shao music in the wilds around Lake Tung-t'ing when the birds hear it they will fly off, when the animals hear it they will run away, when the fish hear it they will dive to the bottom. Only the people who hear it will gather around to listen. Fish live in water and thrive, but if men tried to live in water they would die. Creatures differ because they have different likes and dislikes. Therefore the former sages never required the same ability from all creatures or made them all do the same thing. Names should stop when they have expressed reality, concepts of right should be founded on what is suitable. This is what it means to have command of reason, and good fortune to support you."

Lich Tzu was on a trip and was eating by the roadside when he saw a hundred-year-old skull. Pulling away the weeds and pointing his finger, he said, "Only you and I know that you have never died and you have never lived. Are you really unhappy? Am I really enjoying myself?"

The seeds of things have mysterious us workings. In the water they become Break Vine, on the edges of the water they become Frog's Robe. If they sprout on the slopes they become Hill Slippers. If Hill Slippers get rich soil, they turn into Crow's Feet. The roots of Crow's Feet turn into maggots and their leaves turn into butterflies. Before long the butterflies are transformed and turn into insects that live under the stove; they look like snakes and their name is Ch'u-t'o. After a thousand days, the Ch'u-t'o insects become birds called Dried Leftover Bones. The saliva of the Dried Leftover Bones becomes Ssu-m,, bugs and the Ssu-mi bugs become Vinegar Eaters. Yi-lo bugs are born from the Vinegar Eaters, and Huang-shuang bugs from Chiu-yu bugs. Chtu-yu bugs are born from Mou-jui bugs and Mou-'ui bugs are born from Rot Grubs and Rot Grubs are born from Sheep's Groom. Sheep's Groom couples with bamboo that has not sprouted for a long while and produces Green Peace plants. Green Peace plants produce leopards and leopards produce horses and horses produce men. Men in time return again to the mysterious workings. So all creatures come out of the mysterious workings and go back into them again.


December 14, 2005

The Critical Path by Buckminster Fuller

It is now possible to give every man, woman and child on Earth a standard of living comparable to that of a modern-day billionaire.

This is not an opinion or a hope -- it is an engineeringly demonstrable fact. This can be done using only the already proven technology and with the already mined, refined, and in-recirculating physical resources.

This will be an inherently sustainable physical success for all humanity and all its generations to come. It can be accomplished not only within ten years but with the phasing out forever of all use of fossil fuels and atomic energy. Our technological strategy makes it incontrevertible that we can live luxuriously entirely on our daily Sun-radiation-and-gravity-produced income energy. The quantity of physical, cosmic energy wealth as radiation arriving aboard planet Earth each minute is greater than all the energy used annually by all humanity. World Game makes it eminently clear that we have four billion billionaires aboard our planet, as accounted by real wealth , which fact is obscured from public knowledge by the exclusively conceived and operated money game and its monopolized credit system accounting.

We find all the no-life-support-wealth-producing people going to their 1980s jobs in their cars and buses, spending trillions of dollars' worth of petroleum daily to get to their no-wealth-producing jobs. It doesn't take a computer to tell you that it will save both Universe and humanity trillions of dollars a day to pay them handsomely to stay at home.

Ephemeralisation - humanity learning to do more with less

As a long-time student of foreign investment I saw a pattern developing. Between 1938 and 1940 I was on the editorial staff of Fortune magazine as its science and technology consultant, and my researchers harvested all the statistics for Fortune's tenth-anniversary issue, "USA and the World." In that issue I uncovered and was able to prove several new socioeconomic facts -- for the first time in the history of industrial economics:

1. the economic health of the American -- or any industrial -- economy was no longer disclosed (as in the past) by the total tonnage of its product output, but by the amount of electrical energy generated by that activity; tonnage had ceased to be the criterion because

2. we were doing so much more given work with so much less pounds of materials, ergs of energy, and seconds of time per given function as to occasion ever newer, lighter, and stronger metallic alloys, chemicals, and electronics.

Though at that time universally used as the number-one guide to the state of economic health of any world nation, tonnage no longer represented prosperity. The amount of energy being electrically generated and consumed became the most sensitive telltale of economic health....

There is not a chapter in any book in economics anywhere about doing more with less. Economists traditionally try to maximize what you have, but the idea that you could go from wire to wireless or from visible structuring to invisible alloy structuring did not occur to them at all. It was outside their point of view -- beyond their range of vision. Economists are specialists trained to look only at one particular thing.

In my Shelter magazine of 1930-33 and in my 1938 book Nine Chains to the Moon, I identified this progressive doing-more-with-less as ephemeralization. Though Fortune magazine also published my 1922 concept of ephemeralization in its tenth-anniversary issue of 1940 in a prominent manner, and despite ephemeralization having subsequently wrought epochal advancements in the standard of living for two billion previously deprived humans, ephemeralization is a phenomenon that in 1980 is as yet largely unknown to or overlooked by the world's professional economists. Nonetheless, the combination of accelerating acceleration and ephemeralization has now elevated 60 percent of all humanity from its year-1900 99-percent poverty level into realization of an everyday standard of living superior to that enjoyed by any kings, tycoons, or other power-commanding humans prior to the twentieth century.