Anais Nin-The necessity for heroes

http://en.wikipedia.org/wiki/Ana%C3%AFs_Nin

http://mousemedicine.blogspot.com/2009/03/salad-days.html

Edward Yablonsky said...

There came a time when the risk to remain tight in the bud was more painful than
the risk it took to blossom.Anaïs Nin (1903-1977) writer.

This quote brings to mind that if we never blossom we are going through the motions and not truly "alive". To be truly quickened , we must move from our comfort zone at will. Danger at the end of the branch ,acts of heroism enables the world and ourselves to grow. Actually the world would stagnate without heroes. But back to Nin. She certainly had the daring to "blossom" as her quote stated and unfold she did. She wrote erotically. Her journals reveal relationships with the male authors of her time,especially Otto Rank. She read copiously of sexual exploits and had her degree in erotic love. She wrote erotic and pornographic narratives with Henry Miller. She appeared in several films as well.
March 19, 2009 4:06 AM

Note her memorable quotes: Each friend represents a world in us, a world not possibly born until they arrive, and it is only by this meeting that a new world is born."

"I am an excitable person who only understands life lyrically, musically, in whom feelings are much stronger as reason. I am so thirsty for the marvelous that only the marvelous has power over me. Anything I can not transform into something marvelous, I let go. Reality doesn't impress me. I only believe in intoxication, in ecstasy, and when ordinary life shackles me, I escape, one way or another. No more walls."

"Something is always born of excess: great art was born of great terror, great loneliness, great inhibitions, instabilities, and it always balances them."

"Love never dies a natural death. It dies because we don't know how to replenish its source. It dies of blindness and errors and betrayals. It dies of illness and wounds; it dies of weariness, of withering, of tarnishing."

"Dreams are necessary to life."
' We dont see things as they are we see them as we are."

Anaïs Nin IPA: [ana'iːs nin] (born Angela
Anaïs Juana Antolina Rosa Edelmira Nin y Culmell) (February 21, 1903 - January 14, 1977) was a Catalan-Cuban-French author who became famous for her
published journals, which span more than
60 years, beginning when she was 11 years old and ending shortly before her
death. Nin is also famous for her erotica.

On 3 March 1923, in Havana, Cuba, she married
her first husband, Hugh Parker Guiler
(1898-1985), a banker and artist, later known as "Ian Hugo" when he became a
filmmaker of experimental films in
the late 1940s. The couple moved to Paris the following year, where
Guiler pursued his banking career and Nin began to
pursue her interest in writing. Her first published work was a critical
evaluation of D. H. Lawrence called D.
H. Lawrence: An Unprofessional Study. She also explored the field of psychotherapy, studying
under the likes of Otto Rank, a disciple of Sigmund
Freud

According to her diaries,Volume One, 1931 - 1934, Nin shared a bohemian lifestyle with Henry Miller during her time in Paris. There is no mention of her husband in that edited edition. In 1939, Nin and Hugh Parker Guiler moved back to New York City. Nin appeared in the Kenneth Anger film Inauguration of the Pleasure Dome (1954) as Astarte, the Maya Deren film Ritual in Transfigured Time (1946), and in Bells of Atlantis (1952), a film directed by Guiler under the name "Ian Hugo" with a soundtrack of electronic music by Louis and Bebe Barron.
In 1947, at the age of 44, she met and began living with Rupert Pole (1919-2006), sixteen years her junior. On 17 March 1955, she married him at Quartzsite, Arizona, returning with Pole to live in California.[7] Guiler remained in New York City and was unaware of Nin's second marriage until after her death in 1977.

Nin often cited authors Djuna Barnes and D. H. Lawrence as inspirations. She states in Volume One of her diaries that she and Henry Miller drew inspiration from Marcel Proust, André Gide, Jean Cocteau, Paul Valéry, and Arthur Rimbaud.

Anaïs Nin is perhaps best remembered as a diarist. Her journals, which span several decades, provide a deeply explorative insight into her personal life and relationships. Nin was acquainted, often quite intimately, with a number of prominent authors, artists, psychoanalysts, and other figures, and wrote of them often, especially Otto Rank. Moreover, as a female author describing a primarily masculine constellation of celebrities, Nin's journals have acquired importance as a counterbalancing perspective.

Erotic writings
Nin is hailed by many critics as one of the finest writers of female erotica. She was one of the first women to explore fully the realm of erotic writing, and certainly the first prominent woman in modern Europe to write erotica. Before her, erotica written by women was rare, with a few notable exceptions, such as the work of Kate Chopin.
According to Volume I of her diaries, 1931-1934, published in 1966 (Stuhlmann), Nin first came across erotica when she returned to Paris with her mother and two brothers in her late teens. They rented the apartment of an American man who was away for the summer, and Nin came across a number of French paperbacks: "One by one, I read these books, which were completely new to me. I had never read erotic literature in America… They overwhelmed me. I was innocent before I read them, but by the time I had read them all, there was nothing I did not know about sexual exploits… I had my degree in erotic lore."
Faced with a desperate need for money, Nin and Miller began in the 1940s to write erotic and pornographic narratives for an anonymous "collector" for a dollar a page, somewhat as a joke.[9] Nin considered the characters in her erotica to be extreme caricatures and never intended the work to be published, but changed her mind in the early 1970s and allowed them to be published as Delta of Venus and Little Birds.
Nin was a friend, and in some cases lover, of many leading literary figures, including Henry Miller, Antonin Artaud, Edmund Wilson, Gore Vidal, James Agee, and Lawrence Durrell. Her passionate love affair and friendship with Miller strongly influenced her both as a woman and an author. The rumor that Nin was bisexual was given added circulation by the Philip Kaufman film Henry & June. Although this rumor is widely believed to be false, Nin's journals leave many questions about her relationship with Henry Miller's wife, June. In her unexpurgated journals, she wrote that she had an incestuous relationship with her father, and refers to experiments with beastiality, and sexual relationships and experiences with women.

D. H. Lawrence: An Unprofessional Study
Collages
Winter of Artifice
Under a Glass Bell
House of Incest
Delta of Venus
Little Birds
Cities of the Interior, in five volumes:
Ladders to Fire
Children of the Albatross
The Four-Chambered Heart
A Spy in the House of Love
Seduction of the Minotaur
The Diary of Anaïs Nin (7 volumes)
The Early Diary of Anaïs Nin (4 volumes)
The Novel of the Future
In Favor of the Sensitive Man
Henry and June
Incest
Fire
Nearer the Moon

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Brotherhood of Crotona Destruction by Cylon

See crystallinks

http://ygraine.membrane.com/genesis/notes/pythagoras.html

http://www.mathsisgoodforyou.com/topicsPages/pythagoreans/brotherhood.htm

http://www.women-philosophers.com/Theano.html

Note the work of his wife Theano daughter of Brontinus a physician and Orphic disciple

The Zoroastrian Magi tutored him in sacred music, astronomy and the sacred science of invocation. Twelve years later, the Brotherhood of Crotona and its destruction by Cylon as described below resulted in the loss of the teachings of that brotherhood. (My former blog entry).We do not have the extant works of this brotherhood but generally know the topics they stressed and studied. Pythagoras had a reason for refusing Cylon and this resulted in an attack and persecution of the brotherhood after Pythagoras' death. Diogenes mentions her writings and scholars have debated their genuine authenticity of authorship (The Aldine collection). The documented collections highlighted in green below indicates her writings and letters published and I assume to be genuine.

• Numbers under this topic music was studied


• Geometry studied for its own sake and formulated as a science

580? BC-500? BC). The man who played a crucial role in formulating
principles that influenced Plato and Aristotle was the Greek philosopher and
mathematician Pythagoras. He founded the Pythagorean brotherhood, a group of his
followers whose beliefs and ideas were rediscovered during the Renaissance and
contributed to the development of mathematics and Western rational philosophy.
Pythagoras was born in about 580 BC on the island of Samos, in the Aegean
Sea. It is said he spent his early years traveling widely in search of wisdom.
He settled in Crotona, a Greek colony in southern Italy, about 530 BC. A
brotherhood of disciples soon gathered around him, inspired by his teachings.
The group was strongly religious and devoted to reformation of political, moral,
and social life. The order was influential in the region, but eventually its
involvement in politics resulted in suppression of the brotherhood. Pythagoras
was forced to retire and leave the area. He went to Metapontum, a Greek city in
southern Italy. He died there in about 500 BC.
Because none of the writings of Pythagoras have survived, it is difficult to distinguish his teachings from those of his disciples. Among the basic tenets of the Pythagoreans are the beliefs that reality, at its deepest level, is mathematical in nature; that philosophy can be used for spiritual purification; that the soul can rise to union with the divine; and that certain symbols have a mystical significance. Pythagoras is generally credited with the theory of the functional significance of numbers in the objective world and in music. His followers are credited with the development of the Pythagorean theorem in geometry and the application of number relationships to music theory, acoustics, and astronomy.

Pythagoreans studied varied array of subjects such as:
Numbers (and had mathematically formulated odd, triangular and perfect numbers)
Music (and noticed that the ratios of the lengths of the strings are whole numbers, and that these ratios can be extended to other instruments)
Geometry (and made it into a science which is deserving of study for its own sake and not only for practical purposes).
It is believed that Cylon, a powerful citizen of Croton, wanted to become one of mathematikoi which Pythagoras refused him. This led to a whole-scale attack on Pythagoras and his followers, and their ultimate persecution and demise after the death of Pythagoras himself.

Diogenes mentions that she left writings, but he does not mention their titles. There are several interesting letters published under her name in the Aldine Collection of Greek Epistles (1499 )but more recent scholarship has shown that there were not likely to have been written by Theano.
These continued to be published, however, and if you do a search you will find them in:
Collection Cujacius, Aurel. Allob. 1606
Gale’s Opuscula Mythologica 1671
Wolf’s Mulierum Graecarum Fragmenta, 1739
Conrad Orelli’s Socratis et Socraticorum, Pythagorae et Pythagoreorum, quae ferunter Epistolae 1815

Shaar Ha Gilgulim Soul attachment Ibbur impregnation of souls

Isaac Luria Ashkenazi

http://en.wikipedia.org/wiki/Isaac_Luria

http://www.digital-brilliance.com/kab/karr/lkie.pdf

http://www.chabad.org/library/article_cdo/aid/111878/jewish/Rabbi-Isaac-Luria-The-Ari-Hakodosh.htm

http://en.wikipedia.org/wiki/Shaar_ha_Gilgulim

http://www.jewishvirtuallibrary.org/jsource/biography/Luria.html

http://www.jewishencyclopedia.com/view.jsp?artid=627&letter=L&search=luria

Note the comments of Aryeh Kaplan

The context for the below bio was the observations of former posts where I mentioned the theosophical understanding of Kuthumi was that he was reincarnated or incarnated to the lives of Pythagoras and also Balthazar one of the Magi mentioned in Matthew at the scene of the nativity. Was this the process of reincarnation? Are these teachings esoterically and in all other respects valid. Yitzchak Luria Ashkenazi taught from his ascetic life and reputed experiences,nay just that,experiences, with the Prophet Elijah .Through his intermediary Chaim Vital he taught of ha gilgulim or soul attachment. Could this be the truer or true version supplanting "reincarnation as the means of our evolution to higher planes of being? Remember he settled in Safed the mystical city peculiarly nourishing him and nurturing him in his insights. The doctrine of Ibbur is slightly different as soul attachment than the doctrine of transmigration of souls and yet the former doctrine is more observable in this material world of asiyah.

Rabbi Isaac Luria (1534 – July 25, 1572) was a Jewish mystic in Safed. His name today is attached
to all of the mystic thought in the town of Safed in 16th century Ottoman
Palestine. While his direct literary contribution to the Kabbalistic school of Safed was
extremely minute (he only wrote a few poems), his fame led to the school and all
its works being named after him. The main popularizer of his ideas was Rabbi Hayim Vital, who
claimed to be the official interpreter of the Lurianic system, though this was
disputed by some.
In Hebrew he is called
Yitzhak Lurya יִצְחַק לוּרְיָא, Yitzhak Ben Shlomo Ashkenazi, and Yitzhak
Ashkenazi. He is also known as Ari אֲרִי and Ha-Ari ("The lion") from the acronym for Elohi Rabbi Itzhak
("The Divine Rabbi Yitzhak")[1], thus Arizal
with "ZaL" being the acronym for Zikhrono Livrakha ("of blessed memory" or
literally "let the memory of him be for a blessing"), a common Jewish
honorific for the deceased, and known as Ari Ha-Kadosh ("The holy
lion").
He was born in Jerusalem in 1534 to an Ashkenazi father and a Sephardic mother; died at Safed, Ottoman Palestine July 25, 1572 (5 Av 5332). While still a child he lost his father, and was brought up by his rich uncle Mordecai Francis, tax-farmer at Cairo, Egypt, who placed him under the best Jewish teachers. Luria showed himself a diligent student of rabbinical literature; and, under the guidance of Rabbi Bezalel Ashkenazi (best known as the author of Shittah Mekubetzet), he, while quite young, became proficient in that branch of Jewish learning.
At the age of fifteen he married his cousin, and, being amply provided for financially, was able to continue his studies. Though he initially may have pursued a career in business, he soon turned to asceticism and mysticism. About the age of twenty-two years old, he became engrossed in the study of the Zohar, a major work of the Kabbalah that had recently been printed for the first time, and adopted the life of a recluse. He retreated to the banks of the Nile, and for seven years secluded himself in an isolated cottage, giving himself up entirely to meditation. He visited his family only on the Shabbat, speaking very seldom, and always in Hebrew. Hassidism attributes to him that he had frequent interviews with the prophet Elijah through this ascetic life, by whom he was initiated into sublime doctrines.

However, the most renowned of the initiates was Rabbi Chaim Vital of Calabria, who, according to his master, possessed a soul which had not been soiled by Adam's sin. In his company Luria visited the grave of Rabbi Shimon bar Yochai and of other eminent teachers, it is said that these graves were unmarked -- the identity of each grave was unknown -- and through Elijah each grave was recognized. Luria's kabbalistic circle gradually widened and became a separate congregation, in which his mystic doctrines were supreme, influencing all the religious ceremonies. On Shabbat Luria dressed himself in white and wore a fourfold garment to signify the four letters of the Ineffable Name.

Many Jews who had been exiled from Spain following the Edict of Expulsion believed they were in the time of trial that would precede the appearance of the Messiah in Galilee. Those who moved to Palestine in anticipation of this event found a great deal of comfort in Luria’s teachings, due to his theme of exile. Although he did not write down his teachings, they were published by his followers and by 1650 his ideas were known by Jews throughout Europe.[2]

[edit] His teachings
Luria used to deliver his lectures extempore and, with the exception of several works and some kabbalistic poems in Aramaic for the Sabbath table did not write much. The real exponent of his kabbalistic system was Chaim Vital. He collected all the notes of the lectures which Luria's disciples had made; and from these notes were produced numerous works, the most important of which was the Etz Chayim, ("Tree of Life"), in eight volumes (see below). At first this circulated in manuscript copies; and each of Luria's disciples had to pledge himself, under pain of excommunication, not to allow a copy to be made for a foreign country; so that for a time all the manuscripts remained in Palestine. At last, however, one was brought to Europe and was published at Zolkiev in 1772 by Isaac Satanow. In this work are expounded both the theoretical and the devotional or meditative Kabbalah based on the Zohar.

Theoretical Kaballah and the Sefiroth

The characteristic feature of Luria's system in the theoretical Kabbalah is his definition of the Sefiroth and his theory of the intermediary agents, which he calls partzufim. Before the creation of the world, he says, the Ein Sof ("Without Ending") filled the infinite space. When the Creation was decided upon, in order that God's attributes, which belong to other beings as well, should manifest themselves in their perfection, the Ein Sof retired into God's own nature, or, to use the kabbalistic term, God "concentrated" (Tzimtzum) Himself. From this "concentration" proceeded the "infinite light". When in its turn the light "concentrated", there appeared in the center an empty space encompassed by ten circles or dynamic vessels (kelim) called Sefirot, ("Circled Numbers") by means of which the infinite realities, though forming an absolute unity, may appear in their diversity; for the finite has no real existence of itself.

Parzufim

However, the infinite light did not wholly desert the center; a thin conduit of light traversed the circles and penetrated into the center. But while the three outermost circles, being of a purer substance because of their nearness to the Ein Sof, were able to bear the light, the inner six were unable to do so, and burst. It was, therefore, necessary to remove them from the focus of the light. For this purpose the Sefirot were transformed into "figures" (parzufim, cf. Greek πρόσωπον = "face").

The first Sefirah, being Keter ("Crown"), was transformed into the potentially existing three heads of the Macroprosopon (Erech Anpin); the second Sefirah, being Chochmah (Wisdom"), into the active masculine principle called "Father" (Abba); the third Sefirah, being Binah (Understanding"), into the passive, feminine principle called "Mother" (Imma); the six broken Sefirot, into the "male child" (Ze'er), which is the product of the masculine active and the feminine passive principles; the tenth Sefirah, Malkut which is ("Kingship"), into the female child (Bath). This proceeding was absolutely necessary. Had God in the beginning created these figures instead of the Sefirot, there would have been no evil in the world, and consequently no reward and punishment; for the source of evil is in the broken Sefirot or vessels (Shvirat Keilim), while the light of the Ein Sof produces only that which is good. These five figures are found in each of the Four Worlds; namely, in the world of Emanation (atzilut), Creation (beri'ah), Formation (yetzirah), and in that of Action (asiyah), which represents the material world.

Luria's psychological system, upon which is based his devotional and meditational Kabbalah, is closely connected with his metaphysical doctrines. From the five figures, he says, emanated five souls, Nefesh ("Spirit"), Ru'ach ("Wind"), Neshamah ("Soul"), Chayah ("Life"), and Yechidah ("Singular"); the first of these being the lowest, and the last the highest. (Source: Etz Chayim). Man's soul is the connecting link between the infinite and the finite, and as such is of a manifold character. All the souls destined for the human race were created together with the various organs of Adam. As there are superior and inferior organs, so there are superior and inferior souls, according to the organs with which they are respectively coupled. Thus there are souls of the brain, souls of the eye, souls of the hand, etc. Each human soul is a spark (nitzotz) from Adam. The first sin of the first man caused confusion among the various classes of souls: the superior intermingled with the inferior; good with evil; so that even the purest soul received an admixture of evil, or, as Luria calls it, of the element of the "shells" (Kelipoth). From the lowest classes of souls proceeded the pagan world, while from the higher emanated the Israelitish world. But, in consequence of the confusion, the former are not wholly deprived of the original good, and the latter are not altogether free from sin. This state of confusion, which gives a continual impulse toward evil, will cease with the arrival of the Messiah, who will establish the moral system of the world upon a new basis. Until that time man's soul, because of its deficiencies, can not return to its source, and has to wander not only through the bodies of men and of animals, but even through inanimate things such as wood, rivers, and stones.

Return of the soul
To this doctrine of gilgulim (reincarnation of souls) Luria added the theory of the impregnation (ibbur) of souls; that is to say, if a purified soul has neglected some religious duties on earth, it must return to the earthly life, and, attaching itself to the soul of a living man, unite with it in order to make good such neglect.
Further, the departed soul of a man freed from sin appears again on earth to support a weak soul which feels unequal to its task. However, this union, which may extend to three souls at one time, can only take place between souls of homogeneous character; that is, between those which are sparks of the same Adamite organ. The dispersion of Israel has for its purpose the salvation of men's souls; as the purified souls of Israelites will fulfill the prophecy of becoming "A lamplight unto the nations," influencing the souls of men of other races in order to free them from demoniacal influences.
According to Luria, man bears on his forehead a mark by which one may learn the nature of his soul: to which degree and class it belongs; the relation existing between it and the superior world; the wanderings it has already accomplished; the means by which it can contribute to the establishment of the new moral system of the world; how it can be freed from demoniacal influences; and to which soul it should be united in order to become purified. This union can be effected by formulas of conjuration.
More on - Shaar ha Gilgulim

Balthazar, one of the Magi and the gift of Frankincense

Journey of the Magi

Fra Angelico/ Lippo Lippi's painting adoration of the Magi

KUTHUMI evolved into Balthazar as Crystallinks points out. In ways we understand not this ascended master was a soul root in Balthazar. Isaac Luria through his scribe wrote of the phenomena of soul rooting as it were and I will go into depth on this subject later as being on the periphery of the phenomenon of Kuthumi being "reincarnated" into Balthazar. The gift of frankincense is a royal emblematic gift and after the nativity account in Matthew ( a solo account) the Magi disappear from all other biblical accounts and church tradition and theosophic tradition takes over.The appearance in MS is alluded to below, in any event. In the Acts of Thomas, Caspar appears as Gondophares, the first Indo-Parthian king visited by Thomas the Apostle.This Nativity account is unique to Matthew and after that account the Magi disappear into obscurity but the account originally appeared,I believe. to demonstrate that the Messiah message was known universally in the Hellenistic world and the world of the East. Expectation of his appearance was not confined to Israel but was known in other distant lands as well. Eliot wrote a poem about the Journey of the Magi as well.

http://www.crystalinks.com/kuthumi.html

Balthazar
One of the three Magi (astronomer/adepts) who followed the star
(the I AM Presence) of the Manchild born to the Virgin Mary. Believed to have
been the King of Ethiopia, Balthazar brought the treasure of his realm, the gift
of frankincense to Christ. the eternal High Priest

The word Magi is a Latinization of the plural of the Greek word magos (μαγος pl. μαγοι), itself from Old Persian maguŝ from the Avestan moγu. The term is a specific occupational title referring to the priestly caste of Zoroastrianism.[citation needed] As part of their religion, these priests paid particular attention to the stars, and gained an international reputation for astrology, which was at that time a highly regarded science. Their religious practices and use of astrological sciences caused derivatives of the term Magi to be applied to the occult in general and led to the English term magic. Translated in the King James Version as wise men, the same word is given as sorcerer and sorcery when describing "Elymas the sorcerer" in Acts 13:6-11, and Simon Magus, considered a heretic by the early Church, in Acts 8:9-13

Names
In the Eastern church a variety of different names are given for the three, but in the West the names have been settled since the 8th century as Caspar, Melchior and Balthasar. These derive from an early 6th century Greek manuscript in Alexandria.[2] The Latin text Collectanea et Flores[3] continues the tradition of three kings and their names and gives additional details. This text is said to be from the 8th century, of Irish origin.
One of these names is obviously Persian, although Caspar is also sometimes given as Gaspar or Jasper. One candidate for the origin of the name Caspar appears in the Acts of Thomas as Gondophares (AD 21 – c.AD 47), i.e., Gudapharasa (from which 'Caspar' might derive as corruption of 'Gaspar'). This Gondophares declared independence from the Arsacids to become the first Indo-Parthian king and who was allegedly visited by Thomas the Apostle. Christian legend may have chosen Gondofarr simply because he was an eastern king living in the right time period.

In contrast, the Syrian Christians name the Magi Larvandad, Gushnasaph, and Hormisdas. These names have a far greater likelihood of being originally Persian, though that does not, of course, guarantee their authenticity.
In the Eastern churches, Ethiopian Christianity, for instance, has Hor, Karsudan, and Basanater, while the Armenians have Kagpha, Badadakharida and Badadilma.[4][5] Many Chinese Christians believe that one of the magi came from China.[6]

According to the Gospel of Matthew, the magi found Jesus by following a star. The Biblical text indicates that they found Jesus around two years after his birth, rather than on the exact day (Matt. 2:7–8, 16). On finding him, they gave him three symbolic gifts: gold, frankincense and myrrh. Warned in a dream that Judean king Herod intended to kill the child, they decided to return home by a different route. This prompted Herod to resort to killing all the young children in Bethlehem, an act called the Massacre of the Innocents, in an attempt to eliminate a rival heir to his throne. Jesus and his family had, however, escaped to Egypt beforehand. After these events they passed into obscurity.[7] The story of the nativity in Matthew glorifies Jesus, likens him to Moses, and shows his life as fulfilling prophecy. Some critics consider this nativity story to be an invention of the author of Matthew.[8]

The phrase from the east is the only information Matthew provides about the region from which they came. Traditionally the view developed that they were Persian or Parthian, a view held for example by John Chrysostom, and Byzantine art generally depicted them in Persian dress. The main support for this is that the first Magi were from Persia and that land still had the largest number of them. Some believe they were from Babylon, which was the centre of Zurvanism, and hence astrology, at the time. Raymond Brown comments that the author of Matthew probably did not have a specific location in mind and the phrase from the east is for literary effect and added exoticism.
After the visit the Magi leave the narrative by returning another way so as to avoid Herod, and do not reappear. Gregory the Great waxed lyrical on this theme, commenting that having come to know Jesus we are forbidden to return by the way we came. There are many traditional stories about what happened to the Magi after this, with one having them baptised by St. Thomas on his way to India. Another has their remains found by Saint Helena and brought to Constantinople, and eventually making their way to Germany and the Shrine of the Three Kings at Cologne Cathedral

[edit] Gifts of the Magi

Byzantine art usually shows the Magi in Persian dress (breeches, capes, and Phrygian caps). Mosaic, ca. 600.Basilica of Sant'Apollinare Nuovo, Ravenna, Italy - restored.
Upon meeting Jesus, the Magi are described as handing over gifts and "falling down" in joyous praise. The use of the term "falling down" more properly means lying prostrate on the ground, which, together with the use of kneeling in Luke's birth narrative, had an important effect on Christian religious practice. Previously both Jewish and Roman tradition had viewed kneeling and prostration as undignified, reserved in Jewish tradition for epiphanies; although for Persians it was a sign of great respect, often showed to the king. But inspired by these verses, kneeling and prostration were adopted in the early Church; while prostration is now very rarely practiced in the West (still being relatively common in the Eastern Churches, especially during Lent), kneeling has remained an important element of Christian worship to this day.
Three of the gifts are explicitly identified in Matthew — gold, frankincense and myrrh; It has been suggested by scholars that the "gifts" were in fact medicinal rather than precious material for tribute.[9][10][11])
This episode can be linked to Isaiah 60 and to Psalm 72 which report gifts being given by kings, and this has played a central role in the perception of the Magi as kings, rather than as astronomer-priests. In a hymn of the late 4th-century hispanic poet Prudentius, the three gifts have already gained their medieval interpretation as prophetic emblems of kings.

Balthazar (also spelled Balthasar or Balthassar), is the name commonly attributed to one of the Three Wise Men, at least in the west. Though no names are given in the Gospel of Matthew, this was one of the names the Western church settled on in the 8th century, though other names were used by Eastern churches (for more information see Biblical Magi). It is an alternate form of the Babylonian king Belshazzar, mentioned in the Book of Daniel.

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Kuthumi ascended master

http://www.crystalinks.com/kuthumi.html

Ascended masters such as Kuthumi work subtly and not so subtly enter the stage of history to teach to initiates .They appear in different forms of growth,reputedly so. This is indicative of their own growth and their stages as to how they are revealed to the world. This post only contains the two stages (there are others) of how Kuthumi appeared as Thutmose III and Pythagoras. He was gradually accepted to the mysteries of Isis in Egypt, apparently a culmination step of learning at that time. Notice his exile to Babylon and at that time the residing of the Prophet Daniel as King's Minister. He received here the teachings of the Rabbis of the "I AM THAT AM" given to moses. The Zoroastrian Magi tutored him in sacred music, astronomy and the sacred science of invocation. Twelve years later, the Brotherhood of Crotona and its destruction by Cylon as described below resulted in the loss of the teachings of that brotherhood. This city of the elect was a mystery school of the Great White Brotherhood. Was it designed the school at that time should perish.? Was it for our good? Was it not the right time in the universal scheme to disseminate their teachings? Was mankind not yet ready? The school taught a form of gnosis, salvific knowledge, to be sure. More of this later and more about the third pineal eye.

Past Lives
Thutmose III
Pharaoh, prophet, and high priest in the
period of the New Kingdom c. 1460 B.C., who expanded the Egyptian kingdom to
include most of the Middle East. His most decisive victory was on a battlefield
near Mt. Carmel where he led the entire army single file through narrow Megiddo
Pass to surprise and defeat an alliance of 330 rebellious Asian princes--a
daring maneuver protested by the pharaoh's terrified officers. Thutmose alone
was assured of his plan and rode ahead holding aloft the image of AmenRa, the
Sun God who had promised him the victory.

Pythagoras
Greek philosopher of the sixth century B.C., the "fair-haired Samian" who was regarded as the son of Apollo. As a youth, Pythagoras conferred freely with priests and scholars, eagerly seeking scientific proof of the inner law revealed to him in meditation upon Demeter, the Mother of the Earth. His quest for the great synthesis of truth led him to Palestine, Arabia, India, and finally to the temples of Egypt where he won the confidence of the priests of Memphis and was gradually accepted into the mysteries of Isis at Thebes.
When Asian conqueror Cambyses launched a savage invasion of Egypt c. 529 B.C., Pythagoras was exiled to Babylon where the prophet Daniel still served as king's minister. Here rabbis revealed to him the inner teachings of the I AM THAT I AM given to Moses, and here Zoroastrian magi tutored him in music, astronomy, and the sacred science of invocation.
After twelve years, Pythagoras left Babylon and founded a brotherhood of initiates at Crotona, a busy Dorian seaport in southern Italy. His "city of the elect" was a mystery school of the Great White Brotherhood where carefully selected men and women pursued a philosophy based upon the mathematical expression of universal law, illustrated in music and in the rhythm and harmony of a highly disciplined way of life. After a five-year probation of strict silence, Pythagorean "mathematicians" progressed through a series of initiations, developing the intuitive faculties of the heart whereby the son or daughter of God may become, as Pythagoras' Golden Verses state, "a deathless God divine, mortal no more."
At Crotona, Pythagoras delivered his lectures from behind a screen in a veiled language which could be fully comprehended only by the most advanced initiates. The most significant phase of his instruction concerned the fundamental concept that number is both the form and the essence of creation. He formulated the essential parts of Euclid's geometry and advanced astronomical ideas which led to Copernicus' hypotheses. It is recorded that two thousand citizens of Crotona gave up their customary lifestyle and assembled together in the Pythagorean community under the wise administration of the Council of Three Hundred; a governmental, scientific, and religious order who later exercised great political influence throughout Magna Grecia.
Pythagoras, the "indefatigable adept," was ninety when Cylon, a rejected candidate of the mystery school, incited a violent persecution. Standing in the courtyard of Crotona, he read aloud from a secret book of Pythagoras, Hieros Logos (Holy Word), distorting and ridiculing the teaching. When Pythagoras and forty of the leading members of the Order were assembled, Cylon set fire to the building and all but two of the council members were killed. As a result, the community was destroyed and much of the original teaching was lost. Nevertheless, "The Master" has influenced many great philosophers, including Plato, Aristotle, Augustine, Thomas Aquinas, and Francis Bacon.