Chambers of the Deep James Hurtak Pyramids AtlantisII entrapped?

Were they entrapped on the inner staircase . This was the secret passage and that thought had to be immediately expunged. They had no food,water, or emergency kits. The possibility of being sealed up forever was viable, though. Each in turn examined the unusual sliding stone,and it was apparently not mechanical per se. There was no way to detect the means of its movement.

In the center bottom of the stone, there was a groove cut. Electronic devices could not be ruled out for it could have been hidden at some inner portion behind the second terrace in. The mystery remains to this day.I much enjoyed the following comment I am about to summarize as to the technological ans scientific progress of our ancient forbears and the paltry showing (shabby) of this "modern age".

1. many secrets of our ancient past remain well guarded


2. Atlantis was a continent of great technologies


3. they had embraced successfully the following knowledge: (whence did they derive?)

• unusual electronics


• teleportation


• thermo nuclear energy


• liquid light power without the use of electricity


• unseen power of mercury


• art of levitation through sound vibrations

Such a stone remains a dark secret but if explained a simple fact of scientific logic.

The great stone block had now completed its 49-second cycle and the chosen
three were entrapped within the Pyramid's secret passage, not actually knowing
what they had done, why they had done this, and where such a narrow staircase
would lead. They also had the sudden realization they had no food, water, extra
batteries or the smallest of first aid kits for arising emergencies. To prevent
a creeping illness of their conscious mind, all of these thoughts had to be
immediately dismissed and since they were now entrapped on this inner staircase,
there was only one choice and one direction.
These three entertained verbally
what they were thinking which led them to expound on the idea that perhaps this
stone would not open again by the same verbal tone and especially from the
reverse position. They did envision the possibility of being sealed up forever
and a day and the fruits of their labor being in vain. Here, on this darkened
and dust filled staircase, they wondered if these 40 years of research would pay
off and would they be the benefactors of this unknown discovery.
The passage
chamber was narrow, steep and the walls were of jagged cut stone. One wrong move
against the sides could cut a man as quickly as that of coral rock - and be even
more infectious with the excessive dust, mildew (mugg)and a germ count ranging
into the trillions. Once inside they knew what was so desperately needed to
continue such a journey. For one thing, a flask of bourbon would help wash the
dust from their mouths; additional batteries; candy bars for extra energy,
water, a camera and search lights that could pierce the constant dust
clouds.
Nearly an hour passed at the top of these stairs with each taking his
turn examining this unusual sliding stone. From all that could be learned, this
block was not mechanical per se. There were no tracks, hydraulic plungers,
wheels, chains, rope, electrical wiring or magnetic force, visible or
non-visible. There was no way anyone could detect the means of this
movement.
The only unusual finding, and this was almost impossible to
determine due to the position the men were in and the cramped space, was one
groove cut in the center bottom of the stone. If there was some sort of an under
carriage, it could not be detected. As far as the possibility of electronic
devices were concerned, this too could not be ruled out for it could have been
hidden at some inner portion behind the second terrace (rekke) in. Therefore,
its operation remains a mystery to this day. Looking at this situation on a
scientific basis, many secrets of our ancient past remain a well guarded secret
and these people, who once inhabited a continent of great technologies, did know
the intricate details of unusual electronics, teleportation, thermonuclear
energy, liquid light power (without the use of electricity), the unseen power of
mercury and the art of levitation through sound vibrations. With this firmly
planted within your mind, such a sliding stone remains a deep and darkened
secret but if explained, it would become simple facts of scientific logic.

WHITE ROSE IN THE MEDIA

This article is taken from the wiki site as well and much can be gleaned from it as to what use the media made of the White Rose.

• TV Competition ZDF TV "the 10 greatest Germans of all time"







• Die Letzten Tage the last days of Sophie Scholl-it drew on interviews with survivors and transcripts hidden in East German archives until 90.







• Das Versprechen (The promise) a film not well known outside Germany







• The Last 5 days 1982







• Feb 2006 book Sophie Scholl and The White Rose







• 2/2009 bio published by the History Press [Sophie Scholl: The Real Story of the Woman Who Defied Hitler] by Frank McDonough







• The Final Days Ch 4 UK National Television







• The Rose of Treason, a play







• The UK-based genocide prevention student network Aegis Students uses a white rose as their symbol in commemoration of the White Rose movement. (QUOTE)

In the media
In an extended German national TV competition held in the
autumn of 2003 to choose "the ten greatest Germans of all time" (ZDF TV),
Germans under the age of 40 placed Hans and Sophie Scholl in fourth place,
selecting them over Bach, Goethe, Gutenberg, Willy
Brandt, Bismarck, and Albert Einstein. Not
long before, women readers of the mass-circulation magazine "Brigitte" had voted
Sophie Scholl as "the greatest woman of the twentieth century".
In February
2005, a movie about
Sophie Scholl's last days, Sophie
Scholl – Die letzten Tage (Sophie Scholl: The Final Days), featuring actress Julia
Jentsch as Sophie, was released. Drawing on interviews with survivors and
transcripts that had remained hidden in East German archives until 1990, it was
nominated for an Academy Award for Best Foreign
Language Film in January 2006. An English language film, The
White Rose (film), was in development for a time in 2005/06, to be directed
by Anjelica Huston and
starring Christina Ricci as Sophie
Scholl.
Prior to the Oscar-nominated film, there had been three earlier
film accounts of the White Rose resistance. The first is a film financed by the
Bavarian state government entitled Das Versprechen (The
Promise) and released in the 1970s. The film is not well known outside Germany, and to
some extent even within the country. It was particularly notable in that unlike
most films, it showed the White Rose from its inception and how it progressed.
In 1982, Percy Adlon's Fünf
letzte Tage (The Last Five Days) presented Lena Stolze as Sophie in her
last days from the point of view of her cellmate Else
Gebel. In the same year, Stolze repeated the role in Michael Verhoeven's Die Weiße
Rose (The White Rose).
A book, Sophie Scholl and the White Rose, was
published in English in February 2006. An account by Annette Dumbach and Dr. Jud
Newborn tells the story behind the film Sophie Scholl: The Final Days,
focusing on the White Rose movement while setting the group's resistance in the
broader context of German culture and politics and other forms of resistance
during the Nazi era.
In February 2009, a biography of Sophie Scholl, [Sophie
Scholl: The Real Story of the Woman Who Defied Hitler] was published in English
by the History Press. The book by the British historian Frank McDonough,
includes material related to Hans Scholl and featured in the national press in
the UK and rose up the best seller lists. This renewed interest in Hans and
Sophie Scholl led to the first ever showing on UK national television of Sophie
Scholl: The Final Days on Channel 4 in March 2009.
Lillian
Garrett-Groag's play, The White Rose,
premiered at the Old Globe Theatre in
1991.
In Fatherland, an alternate
history novel by Robert Harris,
there is passing reference to the White Rose's still remaining active in
supposedly Nazi-ruled Germany in 1964.
In 2003, a group of students at the University of Texas
in Austin, Texas established The White Rose Society dedicated to Holocaust
remembrance and genocide awareness. Every April, the White Rose Society hands
out 10,000 white roses on campus, representing the approximate number of people
killed in a single day at Auschwitz. The date corresponds with Yom Hashoah, Holocaust
Memorial Day. The group organizes performances of The Rose of Treason, a play
about the White Rose, and has rights to show the movie Sophie
Scholl – Die letzten Tage (Sophie Scholl: The Final Days). The White Rose
Society is affiliated with Hillel and the Anti-Defamation
League.
In October 2007, the The
Los Angeles National Impeachment Center used the label Operation White Rose in their effort to impeach United States
President Bush and Vice-President Cheney. The White Rose Coalition claims that
constitutional rights in the United States have been abrogated in the aftermath
of the terrorist strikes
of September 11, 2001. The group has since abandoned their website and
cause.
The UK-based genocide prevention student network Aegis
Students uses a white rose as their symbol in commemoration of the White
Rose movement.

Maha Chohan and the cosmic flame

http://www.greatdreams.com/masters/ascended-masters.htm

Maha Chohan empowered Jesus with Power at the time of baptism . It was his power of the Holy Spirit descending on the disciples at Pentecost. "He enfolded them in His Cosmic Flame. " This action gave them the assurance and strength to carry on the teaching and work of Jesus.He is referred to as the "Comforter". He came with the first root race and established the flame of the Holy Spirit and the comfort flame o0n earth. He is at the head of the elemental kingdom and has authority over the "manifestations of nature". He is the magnet to draw power from the Sun as energy used in all nature and by mankind. Other of his functions include the following:

• he directs cultures and civilizations through the minds of embodied individuals


• to enfold and develop according to the divine plan. What is this divine plan if not the evolving spiritually and esoterically of the entire race


• he was embodied as the blind poet Homer.
  
  
  
  

Maha
Chohan - Chohan of the Seventh Ray - It was He that
enfolded Jesus in His Cosmic Flame at the time of the baptism by John the
Baptist, endow-ing Jesus with His powers. It was His action when the Holy Spirit
descended upon the Disciples ten days after Jesus’ Ascension; that was the
radiation from the Lord Maha Chohan. He enfolded them in His Cosmic Flame which
gave to them the assurance, courage, strength and power to carry on the teaching
and works of Jesus. “The Comforter” referred to is the Lord Maha Chohan. The
first Maha Chohan Who came with the first root race in the beginning established
the Flame of the Holy Spirit and the Comfort Flame here on Earth. The three Maha
Chohans of the first root races have each gone on with Their race. Feminine
Beings have held this position. The Maha Chohan is at the head of the
Elemental kingdom; and is the authority over manifestations in nature. He draws
and supplies the energy used in all nature and by mankind. He is the magnet to
draw that power from the Sun. He directs the various forms of culture and
civilizations through the minds of embodied individuals so as to unfold and
develop according to the divine plan. The Maha Chohan is the One Who gives the
first breath to every new born child; He also takes the last breath of every
individual as he passes on. It is said that the great Ascended Being, who is now
the Lord MAHA CHOHAN, was embodied as HOMER, the blind poet. Maha Chohan

Menachem Ziemba postscript and works

The only commentary I have is that with the burning of Warsaw , thousands of pages of the writings of R Ziemba were lost: The Responsa would have been most illuminating but mankind's darkness precluded it being preserved.

QUOTE . Totzos Chaim, a work on the laws pertaining to carrying on Shabbos, written in honour of Rabbi Ziemba's father-in-law who died in 1920 Zera Avraham (seed of Abraham), a correspondence between Rabbi Ziemba and Rabbi Avraham Luftbier of Warsaw, who died at a very young age Gur Arye Yehuda, a book of novellae by Moshe Yehuda Arye, Rabbi Ziemba's prodigious son, who died at the age of 19 in 1924. It also contained some correspondence between father and son. Tens of thousands of pages of works authored by Rabbi Ziemba were destroyed in the burning of the Warsaw Ghetto. Among these was a treatise on the entire Rambam called Machaze Hamelech, another on the Talmud Yerushalmi called Menachem Yerushalaim, as well as hundreds of responsa and novellae on Bavli, Shulchan Aruch, Midrash and many other parts of the Torah. These works were lost for posterity

Postscript
In 1958, upon learning that the Polish Government was
planning to rebuild the area of the ghetto that included Rabbi Ziemba's grave,
his brothers Rabbi Avraham and Rabbi Yitzchok Meir Ziemba (who were with him to
the very end) and others expended great efforts to exhume his body and bring it
to Israel. After
weeks of work by surveyors and others, his grave was finally located - all
landmarks remembered by the survivors had been destroyed in the interim. His
body was flown to Israel and after a funeral attended by all the Moetzes Gedolei
HaTorah and tens of thousands of people, he was finally laid to rest on Har
HaMenuchot.

[edit]
Works
Totzos Chaim, a work on the laws pertaining to carrying on Shabbos, written in honour of
Rabbi Ziemba's father-in-law who died in 1920
Zera Avraham (seed of Abraham), a
correspondence between Rabbi Ziemba and Rabbi Avraham Luftbier of Warsaw, who
died at a very young age
Gur Arye Yehuda, a book of novellae by Moshe Yehuda
Arye, Rabbi Ziemba's prodigious son, who died at the age of 19 in 1924. It also
contained some correspondence between father and son.
Tens of thousands of
pages of works authored by Rabbi Ziemba were destroyed in the burning of the
Warsaw Ghetto. Among these was a treatise on the entire Rambam called
Machaze Hamelech, another on the Talmud Yerushalmi
called Menachem Yerushalaim, as well as hundreds of responsa and novellae on Bavli, Shulchan Aruch, Midrash and many
other parts of the Torah. These works were lost for posterity

Menachem Ziemba 2 escape offers refused

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

He was a source of hope and could not abandon his fellow Jews and set up secret locations for the study of torah. There was a rescue offer from the Catholic church for him and two other mermbers of the rabbinate: R Shimshon Sztokhamer and R David Shapiro. They all refused saying the rabbinate gave their fellow Jews strength to carry on.He contributed money to buy ammunition for the underground and gave the underground his blessing.

World War II
With the outbreak of World War II and the German invasion of
Poland, Rabbi Ziemba became the single most important force in the Warsaw
Ghetto. In the darkest days of despair, he was a source of hope, optimism and
inspiration. He set up secret locations for the study of Torah, and at great
personal risk, constantly visited these clandestine places to strengthen those
who studied there. His wife died in the ghetto.
Rabbi Ziemba was given two
opportunities to escape from the ghetto. Through the efforts of Chaim Israel and
the Sternbuch family of Switzerland, he was sent a Costa
Rican passport and citizenship papers. His last name, however, was
misspelled - Ziember instead of Ziemba. This was enough excuse for his papers to
be declared void.
In another incident, Rabbi Ziemba, along with the other two
surviving members of the Warsaw Rabbinate, Rabbi Shimshon Sztokhamer and Rabbi
David Shapiro, were suddenly summoned to the Judenrat. They were told that
the Catholic Church was
willing to rescue them. The three refused to go, saying that the existence of
the Rabbinate gave Jews strength to carry on, although such a formality was no
longer needed.
Rabbi Ziemba established a committee to provide Pesach supplies for the Ghetto
inhabitants. He was under constant surveillance by the authorities, and as such,
could not become personally involved with the Ghetto underground. However, when
money was needed to obtain ammunition, he was the first to donate, and added
personal blessings to this resistance
movement.

Death
The Warsaw Ghetto Uprising began soon before Pesach. While the battle raged around him, Rabbi Ziemba prepared himself for the coming holiday as if nothing was happening. In the evening, the fighting stopped and Rabbi Ziemba conducted the Seder as though the times were normal.
The next few days were spent in hideouts watching the ghetto being burned. The Nazis were methodically destroying the ghetto, house by house, in order to break the resistance. Among those burning were the houses around Kupiecka 7, including the building where Rabbi Ziemba was holed up.
With the air thick with smoke and nearly impossible to breathe, Rabbi Ziemba and the people with him decided to try to run across the street, past SS men manning machine guns, to the building where the "Volia Rav", Rabbi Ber, was hiding.
During a momentary lull in the shooting, when it seemed safe, Rabbi Ziemba's daughter Rosa managed to run across first and then motioned to the others with her arm. Her signal was misunderstood. Believing it to be safe, Rabbi Ziemba, holding his five year old grandson Yankele Ber by the hand, tried to make a run for dear life. Wild screams and gunfire ensued. Rabbi Ziemba fell to the floor; the others retreated under the ferocious assault.
The news of the Rabbi's death quickly spread to all neighboring hideouts. In spite of the great danger, a number of minyanim gathered. A Beth Din was set up, which decided to bury the Rabbi temporarily in a grave in the courtyard of Kupiecka 4. When the ghetto was finally liquidated, his entire immediate family was taken to Treblinka where they all perished.

R. Menachem Ziemba continued

He was world renowned as a torah scholar and master of Chassidic thought.He envisaged himself as a simple Chassid of the Rebbe of Ger. He grew up in Warsaw as a formidable scholar and Genius (GAON). He corresponded with the Rogatchover who had not a high tolerance for mediocirity. As he married at 18 the daughter of a wealthy local merchant, he was not bound down by financial worries and could study torah/talmud unhindered. His fame further spread and he attracted the attention of R Meir Simcha of Dvinsk . He authored more than 10,000 pages of torah novellae during this period. He then entered commual affairs at the request of his beloved Gerrer Rebbe.Between 1930 to 35, his father in law's store was forced to close due to the depression. Offerings of Rabbinic appointments were turned down by him at this time. This was the last massive gathering before the holocaust at Marienbad .

• In 1935 he, together with Rabbi Yaakov Myer Biderman, brother-in-law of the Gerrer Rebbe, and Rabbi Avraham Weinberg, was appointed to the Warsaw Rabbinate, becoming one of the foremost spokesmen for Orthodox Jewry in Poland quote




• His two active roles as halachic decisor and an active role in Agudas Yisroel.




• He was appointed to the Warsaw rabbinate, and was at the height of his fame at the 3rd Knessiah Gedolah at Marienbad

Rabbi Menachem Ziemba (1883–1943) (Hebrew: מנחם זמבה) was a
distinguished pre-World War II Rabbi, known
as a Talmudic
genius and prodigy.
He was gunned down by the Nazis in the Warsaw
Ghetto.
Contents[hide]
1 Biography
2 World
War II
3
Death
4 Postscript
5 Works
//

[edit]
Biography
Rabbi Ziemba was born in Praga, a suburb of Warsaw, in 1883. His father,
Elazar, died while Menachem was still a young boy and the orphan was brought up
by his grandfather Rabbi Avraham Ziemba. Rabbi Avraham had been a chassid of the Kotzker Rebbe and a
student of the Chiddushei Harim, and
was now a follower of the Sfas Emes of Gur.
Rabbi Ziemba
was brought up in the Gerrer chasidus by
his grandfather and remained a loyal chasid his entire life. Even years later
when he was world-renowned as a Torah scholar, Posek and master of Hasidic
thought, he still considered himself a simple Chasid of the rebbe of Ger. When he visited Ger,
he was called by his first name and refused to sit at the Rebbe's top table, an
honour reserved for visitors of note.
As Rabbi Ziemba grew up in Warsaw, he
gained a reputation as a formidable Talmid Chacham (scholar) and dazzling
genius. He maintained a unique correspondence with the Gaon of Rogatchov, a
fiery individual not known for his tolerance of mediocrity, nor tolerance of
younger students.
At the age of eighteen, Rabbi Ziemba married the daughter
of a wealthy local merchant. He was thus able to learn Torah unhindered for the
next twenty years, a time remembered by him as the happiest years of his life.
His fame spread further afield, attracting the attention of Rabbi Meir Simcha of
Dvinsk and others. He once confided that he authored more than 10,000 pages
of Torah novellae during this golden period.
When his father-in-law died,
Rabbi Ziemba found it necessary to help out in the former's store in order to
continue supporting his family. He rejected numerous offers to serve as rabbi in many towns
and cities, saying that he had more time to study while working than as a
communal rabbi.
However, at the request of his beloved Gerrer Rebbe,
Rabbi Ziemba entered communal affairs. He was appointed the representative of
Praga to the Kehilla Council in Warsaw.
Between 1930 and 1935, the world economic depression
affected Rabbi Ziemba. His store was forced to close. He was offered the
prestigious position of Chief Rabbi of Jerusalem, but
turned it down. After the untimely death of Rabbi Meir Shapiro, Rabbi Ziemba
was offered the position as his successor as both Rabbi of Lublin and rosh
yeshiva of Yeshivas Chachmei
Lublin. For unknown reasons, this never came to pass.
In 1935 he,
together with Rabbi Yaakov Myer Biderman,
brother-in-law of the Gerrer Rebbe, and Rabbi Avraham Weinberg, was appointed to
the Warsaw Rabbinate, becoming one of the foremost spokesmen for Orthodox Jewry in Poland. Aside from
his newfound political prominence, Rabbi Ziemba became a Halachic decisor
of great importance, answering questions from around the world, as well as from
Poland.
Rabbi Ziemba also took an active role in the Agudas Yisroel at
an early stage. At its first Knessia Gedola (great gathering), he was not yet
forty when chosen to serve as honorary secretary in the Moetzes Gedolei
HaTorah. At the second Knessia Gedola, Rabbi Chaim Ozer
Grodzenski agreed to serve as chairman of the Moetzes Gedolei HaTorah only
if Rabbi Ziemba would continue in his position, while the forty-five year old
Rabbi Ziemba felt himself to be too young and sought to stay in the background.
At the third Knessiah Gedolah in 1937 in Marienbad, Austria, which played witness to
the last massive gathering of European Orthodoxy before the Holocaust, Rabbi
Ziemba was at the height of his fame. He spoke twice to the full assemblage and
each time was greeted with hushed silence and awe.

Rabbi Menachem Ziemba hero of the holocaust

The above portrait of the Rogatchover Rebbe pre WWII whose writings were smuggled out.

http://www.cross-currents.com/archives/2007/04/15/spiritual-and-physical-resistance-to-the-nazis/

http://en.wikipedia.org/wiki/Category:Hasidic_rabbis_in_Europe

The review of Hidden in Thunder accentuates that in this dark period were displayed many types of heroism and acts of spiritual heroism were among the foremost acts displayed. Note the comment of R Yehoshua Moshe Aronson Note the speech quoted as the speech of Menachem Zemba's that the only way possible to sanctify G-d's name in the holocaust period unlike the expulsion of Spain was to take up arms, for the Nazis left them no other choice in the matter. Death in defiance was preferable to death in Surrender. I will continue with more of a bio on his life and writings and the circumstances offered him to escape the Warsaw ghetto which, with three other Rebbes, they refused and stuck by their fellow Jews and died in that Ghetto.

Finally, a treatment with some balance. The Jerusalem Post, just in time for Yom HaShoah, provides an
important review of the new translation of Hidden in Thunder: Perspectives
on Faith, Halachah and Leadership During the Holocaust by Esther Farbstein,
a haredi Holocaust scholar and educator who has been enormously important in
setting the course for contemporary Holocaust education in the haredi world.
Farbstein’s work, says the reviewer, focuses primarily on the acts of spiritual heroism – remaining steadfast in Torah
practice under the most difficult circumstances imaginable. Drawing from haredi
archives, however, she also shows that there was a more
nuanced approach to physical resistance than is acknowledged in some circles
today. While some Torah personalities denied any value to taking up arms
not to extend the possibility of living, but to defend Jewish honor or exact
revenge,

The Radzyner Rebbe, Rabbi Shmuel Shlomo Leiner, called on Jews to break
out of the ghettos, flee to the forests and take up arms. Rabbi Shlomo David
Yehoshua Weinberg, the Slonim Rebbe, allowed underground activists to use his
basement as an arms cache. Rabbi Yehoshua Moshe Aronson, who was held in the
Konim labor camp, supported a plan by the inmates to take revenge against German
soldiers.
“Let us at least defend Jewish honor and avenge our spilled
blood,” wrote Aronson. The plan was never carried out, however, and Aronson
expressed sorrow at having missed the opportunity for vengeance and rebellion.
I was happy to see that the reviewer cited several treatments of the famous speech of R. Menachem Zemba, one of the giants of the pre-war generation. As of late, some revisionists among us have labored to extirpate his view from the record.
“If today Jews were being forced into apostasy,” said Zemba, “and we could be saved by agreeing to it, as was done in Spain or after the decrees of [the First Crusade in] 1096, our death would be a kind of martyrdom. But today the only way of sanctifying God’s name is by taking up arms.”
Faced with the Nazi program of subjugation, humiliation and annihilation of the Jewish people, he supported the ghetto fighters’ choice to take up arms. Even if the uprising was suicidal, Zemba felt that death in defiance was preferable to death in surrender.