December Vibes
Base 1 | The Outside Observer
12.03.2024
UNIQUENESS | ‘I Define’
Macro
Movement is Energy
Energy is Creation
Creation is Seeing
Seeing is Landscape
Landscape is Environment
Micro
Individuality is Activity
Activity is Reaction
Reaction is Limitation
Limitation is Perspective
Perspective is Relation
‘In the beginning we have a yang force, and we start off with this general theme of measurement. It’s one of the oldest of the number games. It’s the whole business about the difference between one and two, which can only be movement. There is nothing else. There has to be this movement.
‘I am’ is totally alone. However, the moment that that ‘I am’ is confronted with light, it’s confronted with another, and then it’s not enough to be ‘I am.’ I am what? Compared to what? “I am not you. I am different.”
All of these measurements begin to take place, and it is through these measurements that we define the Maia that’s around us. In other words, the great catch 22 is that Maia creates Maia. Illusion just creates another illusion and then we all get caught up in it thinking, “Oh, this is us.” The whole spiritual world wants to be one. I mean they don’t know they are one, which, to me, seems the height of ignorance.
However, they all want to be one. But what do you get as a 1st base? The 1st base says, “Hey, excuse me. We can’t be one, as we have to be separate so that we can measure.” We don’t have a choice. This business about wanting to be one, this is just a yearning to be aware. We are already one, no question about that.’
Quote by Ra Uru Hu | Living Design
The observation that holds body & spirit
- Holds body before time, light
- Holds vitality & will in time, life & progress
- Holds spirit after time, sound
The Tetragrammaton is the four-letter Hebrew theonym יהוה (transliterated as YHWH or YHVH), the name of God in the Hebrew Bible.
The four letters, written and read from right to left (in Hebrew), are yodh, he, waw, and he. The name may be derived from a verb that means “to be”, “to exist”, “to cause to become”, or “to come to pass”.
While there is no consensus about the structure and etymology of the name, the form Yahweh is now accepted almost universally among Biblical and Semitic linguistics scholars, though the vocalization Jehovah continues to have wide usage.
The early Israelites may have leaned towards polytheistic practices that were otherwise common across ancient Semitic religion, as their worship apparently included a variety of Canaanite gods and goddesses, such as El, Asherah, and Baal.
The oldest plausible occurrence of Yahweh’s name is in the Egyptian demonym tꜣ šꜣsw Yhwꜣ, “YHWA (in) the Land of the Shasu” (Egyptian: 𓇌𓉔𓍯𓄿 Yhwꜣ) in an inscription from the time of Amenhotep III (1390–1352 BCE), the Shasu being nomads from Midian (son of biblical Abraham) and Edom (son of biblical Isaac) in Southern Canaan.
In the earliest Biblical literature, Yahweh marches out from Edom or the Sinai desert with the heavenly host of stars and planets that make up his army to do battle with the enemies of his people Israel:
Yahweh, when you went out of Seir,
when you marched out of the field of Edom,
the earth trembled, the sky also dropped.
Yes, the clouds dropped water.
The mountains quaked at Yahweh’s presence,
even Sinai at the presence of Yahweh, the God of Israel.
…
From the sky the stars fought.
From their courses, they fought
against Sisera.
(Book of Judges 5:4–5, 20, WEB World English Bible, the Song of Deborah.)
Yahweh-worship was thought to be aniconic, meaning that the god was not depicted by a statue or other image. This is not to say that he was not represented in some symbolic form, and early Israelite worship probably focused on standing stones, but according to the Biblical texts the temple in Jerusalem featured Yahweh’s throne in the form of two cherubim, their inner wings forming the seat and a box (the Ark of the Covenant) as a footstool, while the throne itself was empty.
In the 9th century BCE, there are indications of rejection of Baal worship associated with the prophets Elijah and Elisha. The Yahweh-religion thus began to separate itself from its Canaanite heritage; this process continued over the period from 800 to 500 BCE with legal and prophetic condemnations of the asherim, sun worship and worship on the high places, along with practices pertaining to the dead and other aspects of the old religion.
Features of Baal, El, and Asherah were absorbed into Yahweh, and epithets such as El Shaddai came to be applied to Yahweh alone.
In this atmosphere a struggle emerged between those who believed that Yahweh alone should be worshipped, and those who worshipped him within a larger group of gods; the Yahweh-alone party, the party of the prophets and Deuteronomists, ultimately triumphed, and their victory lies behind the biblical narrative of an Israel vacillating between periods of “following other gods” and periods of fidelity to Yahweh.
In the writing of second Isaiah, Yahweh was no longer seen as exclusive to Israel, but as extending his promise to all who would keep the sabbath and observe his covenant.
Tacitus, John the Lydian, Cornelius Labeo, and Marcus Terentius Varro similarly identify Yahweh with Bacchus–Dionysus. Jews themselves frequently used symbols that were also associated with Dionysus such as kylixes, amphorae, leaves of ivy, and clusters of grapes, a similarity Plutarch used to argue that Jews worshipped a hypostasized form of Bacchus–Dionysus.
According to archaeologist Jonathan N. Tubb, “Ammonites, Moabites, Israelites, and Phoenicians undoubtedly achieved their own cultural identities, and yet ethnically they were all Canaanites, the same people who settled in farming villages in the Levantine region in the 8th millennium BC.”
The Levant was inhabited by people who referred to the land as ka-na-na-um as early as the mid-third millennium BC.
The Akkadian word “kinahhu” referred to the purple-coloured wool, dyed from the Murex molluscs of the coast—which was a key export of the region. When the ancient Greeks later traded with the Canaanites, this meaning of the word seems to have predominated, as they referred to the Canaanites as Phoenikes (Φοίνικες; Phoenicians), which may derive from the Greek-language word “phoenix” (φοίνιξ; transl. ”crimson” or “purple”), and also described the cloth for which the Greeks traded. The word “phoenix” was transcribed by the Romans to “poenus“; the descendants of the Canaanite settlers in Carthage were likewise referred to as Punic.
Thus, while “Phoenician” and “Canaanite” refer to the same culture, archaeologists and historians commonly refer to the Bronze Age pre-1200 BC Levantine peoples as Canaanites, while their Iron Age descendants, particularly those living on the coast, are referred to as Phoenicians.
