CREATIVE NUMEROLOGY by Christine DeLorey

The weekly forecasts are updated each THURSDAY

The monthly forecasts are updated on the 1st of each month

© Copyright Christine DeLorey 2009 – All rights reserved

Your personal number for 2009 (you keep this number for the entire year) is obtained by adding 2009 to your month and day of birth. For example, if you were born on May 31, add 5 + 3 + 1 + 2 + 0 + 0 + 9 = 20. Keep adding until you reach a single digit. 2 + 0 = 2. In this example, your number for 2009 would be 2. This applies to both your Monthly and Weekly Forecasts.

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To read about your YEARLY CYCLE, your DESTINY PATH number, your CHALLENGE Number, how to turn these weekly forecasts into DAILY FORECASTS, how to order your own PERSONAL PROFILE, or your YEAR BOOK FOR 2010, go to the main Creative Numerology website.

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1: This cycle illuminates areas of your life where inequality and imbalance rule. There is also an emphasis on what you are consuming – the food and other substances you put in your body, information you chew over in your mind, or the way certain resources are being eaten up. Perhaps you are allowing something to consume you. Choose only that which heals and nourishes.

2: You can’t expect much from anyone right now, yet, the potential for future fulfillment is starting to sink in. Feeling optimistic and pessimistic at the same time is not unusual in this cycle. You don’t know what to expect, but you can sense that things are changing, slowly and surely. Patience really does pay off when it is used at the right time and in the right circumstances.

3: The power of communication is emphasized, and the  disturbances that occur when stubborn beliefs are challenged or when words are used to control rather than inform. Don’t follow the crowd, or someone with whom you are impressed or want to impress. Just be yourself and express what is truly in your heart. There is no need to be overwhelmed or intimidated. Remember that you are responsible for what you believe. Base your decisions on what you feel is true – not on your need for reassurance or approval.

4: Take a good look at other people’s chaos, and you will realize that you are more organized than you thought. Feel your confidence returning. Feel your Will vigorously trying to free itself. There is a very strong and courageous part of you which, somehow, got left behind in the past, and you cannot be complete while it’s not with you. Look for it. Find it. Rescue it. Become whole again.

5: Gaining experience from mistakes is an ongoing way of life that helps us proceed freely and safely. You can achieve such confidence now – the feeling that you are in control of your own life – provided you don’t give it away to something you run the risk of becoming dependent on. If this happens, or already has, find a way to untie yourself and proceed more independently.

6: Love does not hurt but, all too often, love gets hurt. And, love that is in pain does not always behave or react as we believe it should. No matter what feelings arise in this cycle, give them a chance to express themselves unhampered, because that is the only way they can heal. It is also the only way they can be transformed from what feels like baggage, to the love they once were.

7: You want to appear calm and relaxed, but you know that pretense is no substitute for the real thing. You will make great progress by communicating on the basis that everyone is equal. Even those who do not seem to be directly connected to your plans may turn out to be important connections. Connection is the theme of this cycle. Don’t look away. Look deeper.

8: Sudden developments, delays or interruptions are to be expected, and compassion and patience are needed. So much about you has changed and you are undergoing another enhancing change now. Instead of feeling stuck in a situation that is beyond your control, remind yourself that there is something important to learn from every situation you encounter.

9: Speak from your heart and pay attention to the feedback you receive – even if it seems that the only person you are reaching is you. In fact, a realistic dialog with yourself can now help you recognize an overlooked opportunity. The more you distract yourself, the harder you will have to work. Feel yourself craving freedom from an old way of life. How and what you communicate is the key to attaining it.

PEOPLE IN THE NEWS

1 YEAR CYCLE:

Emperor Akihito (Japan) – Carla Bruni-Sarkozy – Felipe Calderon (Mexico) – Hugo Chavez (Venezuela) – Liz Cheney – Simon Cowell – Mike Farrell – Al Franken – Tim Geithner – Whitney Houston – Steve Jobs – Ted Kennedy Jr. – John Key (New Zealand) – Sheikh Khalifa (UAE) – Naeem Khan – Bill Kristol – Veronica Lario (Berlusconi) – Hyung Jin Moon – Olusegun Obasanjo (Nigeria) – Joel Osteen – John Paulson – Roman Polanski – Charlie Rangel – Tim Robbins – Arundhati Roy – Sade – Bernie Sanders – Caster Semenya – Maria Shriver – Don Siegelman – Manmohan Singh (India) – Donald Tusk (Poland) – David Vitter – Tang Wei

2 YEAR CYCLE:

Diane Abbott – Gloria Arroyo (Philippines) – Hanan Ashrawi (Palestine) – Ed Balls – Roy Bennett (Zimbabwe) – Marina Berlusconi – George Bush Sr. – Raul Castro (Cuba) – Bill Clinton – Hillary Clinton – Stephen Colbert – Andrew Cuomo – Matt Damon – Shirin Ebadi – Russell T. Davis – Ellen DeGeneres – Alan Greenspan – Rev. Jesse Jackson – Hamid Karzai (Afghanistan) – Robert Kennedy Jr. – Imran Khan – Kim Jong Il (North Korea) – Kim Jong-un (North. Korea) – Dennis Kucinich – Ashton Kutcher – Julian Lloyd Webber – Michael Moore – Evo Morales (Bolivia) – Hosni Mubarak (Egypt) – Michelle Obama – Lawrence O’Donnell – David Petraeus – Colin Powell – Ryan Seacrest – Jeff Skilling – Allen Stanford – Debbie Wasserman Schultz – Joan Walsh – Lil Wayne – Will-i-am – Prince William

3 YEAR CYCLE:

Adele – Asma al-Assad (Syria’s First Lady) – John Atta-Mills (Ghana) – Michele Bachmann – John Boehner – Dan Brown – David Cameron – James Clyburn – Susan Collins – Tom Cruise – Howard Dean – Elizabeth Edwards – John Ensign – Mauricio Funes  (El Salvador) – Janeane Garofalo – Richard Holbrooke – Elton John – Angelina Jolie – Ban Ki-moon (U.N.) – Naomi Klein – John McCain – John Mack – Martin McGuinness – Kate Middleton – George Mitchell – Pervez Musharraf (Pakistan) – Keith Olbermann – Kelly Osbourne – Gwyneth Paltrow – Ron Paul – Shimon Peres (Israel) – Susan Rice – Marian Robinson – Karl Rove – Jean Sarkosy – Ed Schultz – Arnold Schwartzenegger – Nawaz Sharif (Pakistan) – Naseeruddin Shah – Marina Silva (Brazil) – Alan Sugar – Elizabeth Warren – Asif Ali Zardari (Pakistan)

4 YEAR CYCLE:

Mahmoud Abbas (Palestine) – Mahmoud Ahmadinejad (Iran) – Roger Ailes – Kay Bailey Hutchison – Bashar al-Assad (Syria) – Pope Benedict XVI – Jill Biden – Tony Blair – Lloyd Blankfein – Silvio Berlusconi (Italy) – Sherrod Brown – Warren Buffett – Jimmy Carter – Chelsea Clinton – Jon Corzine – Ann Coulter – Brian Cowen (Ireland) – Mia Farrow – Bill Gates – Bryant Gumbel – John King – Chris Matthews – Cynthia McKinney – Markos Moulitsas – Mir-Hossein Mousavi (Iran) – Bill Moyers – Gavin Newsom – Elin Nordegren – Deval Patrick – Tim Pawlenty – Nancy Pelosi – Rene Preval (Haiti) – Vladimir Putin (Russia) – Mahinda Rajapakse (Sri Lanka) – Nicolas Sarkozy (France) – Frank Schaeffer – Kathleen Sebelius – Rajiv Shah – George Soros – Michael Steele – Martha Stewart – Jack Straw – Aso Taro (Japan) – John Travolta – Donald Trump – Steven Tyler – THE USA – Rick Warren – Carlos Watson – Jim Webb

5 YEAR CYCLE:

Prince Andrew – Glen Beck – Bilawal Bhutto Zardari (Pakistan) – Eric Cantor – Fidel Castro – Alistair Darling – Tom Delay – Sonia Gandhi -  Kirsten Gillibrand – Alberto Gonzales – Geir Haarde (Iceland) – Melissa Harris-Lacewell – Seymour Hersh – Jeffrey Immelt – Ellen Johnson Sirleaf (Liberia) – Vicki Kennedy – Cristina Fernandez de Kirchner (Argentina) – Paul Krugman – Adam Lambert – Bill Maher – Gary McKinnon – Elisabeth Murdoch – Sen. Patty Murray – Dr. Conrad Murray – Barack Obama – Ehud Olmert (Israel) – Brad Pitt – Erik Prince – Richard Quest – Daniel Radcliffe – Aishwarya Rai – Queen Rania of Jordan – Robert Reich – Kevin Rudd (Australia) – RZA – George Stephanopoulos – Jon Stewart – Jane Velez-Mitchell – Sarah Vowell – Henry Waxman – Robert Wexler – Oprah Winfrey – Robin Wright – Jose Zapatero (Spain) – Fareed Zakaria

6 YEAR CYCLE:

King Abdullah (Jordan) – Christiane Amanpour – Beyonce – Joe Biden – Barbara Boxer – Christie Brinkley – Gordon Brown (U.K.) – George W. Bush – Jeb Bush – Dick Cheney – Lynne Cheney – The Dalai Lama – Rahm Emanuel – Lady Gaga – Nick Griffin – Eric Holder – Arianna Huffington – Bernie Kerik – Shahrukh Khan – Nicholas Kristof – Don Lemon – Ken Lewis – Rush Limbaugh – Peter Mandelson – Claire McCaskill – Mitch McConnell – David Miliband – Sheikh Mohammed (Dubai and UAE) -  Demi Moore – Janet Napolitano – Liam Neeson – Ben Nelson – Benjamin Netanyahu (Israel) – Queen Noor of Jordan – Sarah Palin – Hank Paulson – George Papandreou (Greece) – Pratibha Patil – Prince – Jairam Ramesh – Nancy Reagan – Rihanna – Al Sharpton – Than Shwe  (Burma) – Sonia Sotomayor – John Thain – Morgan Tsvangirai (Zimbabwe) – Priyanka Vadra – Anthony Weiner

7 YEAR CYCLE:

Ben Affleck – Dick Armey – Ehud Barak – Max Baucus – Melissa Bean – Maria Cantwell – Barbara Bush Sr. – Dave Chappelle – Deepak Chopra – Ana Marie Cox – Mos Def – Chris Dodd – Russ Feingold – Douglas Feith – Stephen Fry – Mikhail Gorbachev – Jane Hamsher – Pauline Hanson – Jesse Jackson Jr. – Billy Joel – Marcy Kaptur – Barbara Lee – John Lewis – Ken Livingstone – Rachel Maddow – Dmitry Medvedev (Russia) – Roh Moo-hyun (South Korea) – Robert Mugabe (Zimbabwe) – Rupert Murdoch – John Murtha – Gail Norton – Kelly Preston – Amrita Rao – Dylan Ratigan – Harry Reid – Susan Rice – Thaksin Shinawatra (Thailand) – Johanna Sigurdardottir (Iceland) – Russell Simmons – Jacqui Smith – Olympia Snowe – Maya Soetoro-Ng – Arlen Specter – Lawrence Summers – Maxine Waters – Andrew Weil – Kanye West – Amy Winehouse

8 YEAR CYCLE:

David Axelrod – Bono – Laura Bush – Sandra Bullock – Camilla, Duchess of Cornwall – Princess Caroline of Monaco – Chris Christie – Cat Dealy – Lou Dobbs – Maureen Dowd – DUBAI – Wayne Dyer – Roger Ebert – Kevin Federline – Yousaf  Gillani (Pakistan) – Whoopi Goldberg – Lord Goldsmith – Phil Gramm – Rudy Giuliani – Sean Hannity – Elisabeth Hasselbeck – Prince Harry – Hu Jintao (China) – Shahrukh Khan – Madonna – Thabo Mbeki (South Africa) – Mary McAleese – Mary Lou McDonald – Angela Merkel (Germany) – Todd Palin – Vikram Pandit – John Podesta – Natalie Portman – James Arthur Ray – Rachael Ray – Jay Rockefeller – Mikheil Saakashvili (Georgia) – Mark Sanford – David Scott – Joe Sestak – Shepard Smith – George Tenet – Charlize Theron – Usher – U Win Tin (Burma) – Antonio Villaraigosa – Tiger Woods

9 YEAR CYCLE:

Paula Abdul – Gerry Adams – Ben Bernanke – Wolf Blitzer – Michael Bloomberg – Richard Branson – Mika Brzezinski – Prince Charles – Priyanka Chopra – John Cusack – Dominique de Villepin – Michael Dell – Jamie Dimon – John Edwards – Barbara Ehrenreich – Queen Elizabeth – Richard Engel – Louis Farrakhan – Patrick Fitzgerald – Barney Frank – Rahul Gandhi – Robert Gates – Al Gore – Jane Harman – Stephen Harper (Canada) – Thierry Henry – Mike Huckabee – Bobby Jindal – Boris Johnson – Ayatollah Ali Khamenei (Iran) – Jack Layton (Canada) – David Letterman – Andrew Lloyd Webber – Nelson Mandela – Sun Myung Moon – James Murdoch – Leon Panetta – David Paterson – Rick Perry – Prince Philip – Ron Reagan – Condoleeza Rice – Tom Ridge – Donald Rumsfeld – Salman Rushdie – Aung San Suu Kyi (Burma) – Joseph Simmons (Rev Run) – Eliot Spitzer – Barbara Walters – Jay-Z – Jacob Zuma (South Africa)

War is good for no one.

No one is good for war.

War good is for no one.

One good is for no war.

Is war no good for one?

No good is war for one.

Any way you mix it, the message seems to cry out the same. 

No More . . .  No More . . . No More . . .

– michael j

on the 39th anniversary of someone else’s Vietnam war

Revelation of Love:  Summaries of Julian of Norwich’s 16 Visions

Our soul is loved so preciously by him, our highest good, that it is beyond all human understanding.  In truth, no human alive can fathom how much, how sweetly and tenderly, our maker loves us” (Skinner p 13).

1.  The first showing (vision) is a base for the rest, Julian says:  “all the showings that follow are grounded and oned” in this first showing (p 1).

(1) Copious blood came from Jesus’ head.  Jesus’ love for us is close, familiar; He hangs on us like clothes, and he will never take His tender love from us.

(2) Trinity shown and gave her full joy, as it will be in heaven.  “This was shown to me in the first and in all other showings:  that where Jesus appears, the Blessed Trinity is understood” (p 8).  This knowledge is enough for any believer to withstand the temptations of the devil.

(3) Mary, Jesus’ mother, shown in a physical way.  She had marveled that her maker would want to be born of her.

(4) Jesus shows her something small, in her hand, the size of a hazelnut.  He told her that it was “all that is made.”  Even though it looked like it could fade away, He said that it will last forever, just as we will last forever.  Yet we must realize that created things are nothing – that we need to come to God without any created thing between us.   “He is our endless home:  he only made us for himself; he remakes us by his blessed passion and always keeps us in his blessed love.  All this is down to his goodness” (p 11).

(5) God wants us to pray simply–not thinking that we need special skill–but relying on the assurance of His goodness.  We may ask for anything we wish.  Our Lover desires to have us, and our desire to have Him will not cease.  “For now it is his will that we be busy knowing and loving him until that time comes to fulfillment in heaven; which was the meaning and purpose of this teaching of love that was shown . . .” (p 14).

(6)  Christ is holy and to be feared, yet he is most “homely” (close and familiar) and courteous.   This should fill us with utmost comfort and joy.  He wants us to believe this until we are united with him.  “But on this earth no one can know this marvelous homeliness, unless our Lord shows it specially, or with some excess of grace it is given inwardly of the Holy Spirit” (p 16).  This showing is for all Christians.

(7)  (This is sort of an addendum, since Julian basically outlined six points [roughly as I have them above].)  The showings are for all believers.  We are to love our fellow Christians.   “God is all that is good, as to my sight.  God has made all things that are made; and God loves all that he has made.  So that he who loves all his fellow Christians in general, seeing how God has made them, loves everything it is possible to love.  For in humankind that is to be saved is gathered in everything made . . .” (p 19).

2.  About Jesus’ passion and seeing God.

(1)  Julian saw Jesus on the cross, with much blood and scorn, and with much change of color.  The discoloration and wretchedness of the skin was to show that Christ was clothed in our own sinful flesh.  The Trinity made us in its image, so when we fell, only our maker could redeem us.  Julian refers to this as “again making,” where we are made anew, not just bought back.

(2)  We are to seek God, yet we are blind to knowing it until He shows us.  “And thus I saw him and I sought him; I had him, yet I wanted him.  And this is and should be our common working in this life, as I see it” (p 22).  We would be so blessed if we only trusted in God:

There was one time when my understanding was led down into the seabed, and there I saw hills and dales, all green as if the seaweed and gravel were overgrown with moss.  Then I understood that if any man or woman were under the deep sea and have sight of God, knowing God as he truly is, with us continually, then they would be safe in body and soul:  indeed, they would have more solace and comfort than the whole world could tell.  For he wants us to believe that we see him continually, even though it seems to us that we see him very little, since in this way he will make us daily grow in grace.  For he will be seen and he will be sought; he will be waited for and he will be trusted (22).

When we seek God, we please Him.  If we see Him clearly, it’s because of His own will and timing.  It is just as good for the soul to seek Him as it is to see Him.

3.  God made everything, but He also works in everything that is done. “I saw God in a point,” Julian write, because God is in all things (p 25).  God does all things and nothing happens by chance.  But what of sin and evil?, pondered Julian.   She was not shown our sins, only that Jesus works in us fully and that all things are done well.  “While to us some deeds may seem well done, others evil, this is not so in God’s sight.  For since all things have their ground in God’s making, so all that is done belongs to God’s doing” (p 26).  All has been ordained from the beginning.  We must just cease our own judgment about what is going on, trust God, and just enjoy Him.

4.  Jesus’ body is scourged with much loss of blood. This vision is short, showing Jesus losing so much blood Julian could hardly see the wounds.  But the blood kept stopping, in that it did not drip down and down (apparently disappearing).  It did, however, descend to “hell” (that is, the waiting place of old) to deliver the Old Testament saints.  His blood is most plenteous to save all those who will be saved, and it is the most precious fluid, and it is our birthright.

5.  Satan is overcome by Jesus’ passion. Satan is sorrowed because he sees all the souls that are saved, and he sees that what he does actually helps us.   “ . . . and he can never do so much evil as he wishes, for God has taken his power up into his own hands.  For as I see it, there can be no wrath with God, for he is our endless Lord, having regard to his own honor as well as the profit of all who will be saved” (p 30).  Our Lord scorns Satan’s malice, and he wants us to do the same; at this Julian greatly laughed, and wants us to laugh along with her.

6.  The Lord thanks his servants in heaven. He showers them with love and gladness in his own house; to see the Godhead merry, face to face, fills heaven with joy.  There are three degrees of bliss for souls who served God in any way.  One, thankfulness from God to each one that is so full that it doesn’t compare to the total pain and suffering here.  Two, this thanks will be show to everyone in heaven, so it is even more honorable.  Three, the thanks will always continue, and each person shall be rewarded – even if they willingly served the Lord only one day.  “And so the more a loving soul sees this courtesy of God, the more gladly will they serve him all the days of their life” (p 33).

7.  We feel good and we feel bad spiritually, but we are kept by the goodness of God no matter how we feel. It is hard to summarize this showing since the whole thing is so comforting, and it is not very long.  I would like to quote Julian at length:

I was filled full of an everlasting sureness that took hold of me in power without any pain or dread.  The feeling was so glad and so spiritual that I was in all peace and rest, so that nothing on earth might grieve me.  Yet this lasted but a while; then I was changed, left to myself with all the heaviness and weariness of life—I was burdened with myself, so that I barely had patience to live (pp 33-34).

This vision was shown to my understanding, that it is necessary for some souls to feel this way, sometime in comfort and sometime failing, left all alone to themselves.  For God wants us to know that it is he who keeps us surely whether we be in woe or weal (p 34).

When it pleases him, our Lord gives freely of himself, and then sometimes he suffers us to feel in woe.  Yet both are one and the same love; for it is God’s will that we hold ourselves in his comfort with all our might (p 34).

8.  Jesus’ pains as he died.  Julian sees Christ die slowly, his color changing and his flesh becoming dried.  She speaks of a cold wind that dries him and pains him.  The description is detailed.  One of her prayer requests had been to share in his pain, so this is a fulfillment of that.  She realizes that if she had known what the pain was like, she wouldn’t have prayed for it.  However, what is the worse pain she can have, and by extension, any of us?  To see our Love suffer.  “Here I felt truly that I loved Christ so much above myself that there was no worse pain I might suffer than to see him in pain” (p 39).  He suffered the pains of all humanity that will be saved, so he suffered more than the whole of humanity itself.

All creatures that could suffer did so at Christ’s dying.  “And in general, everyone—even those who knew him not—suffered as they felt the loss of the comfort from God’s inner keeping” (p 40).  God withdrew at this time and Jesus, as well as us, were made nothing.

Julian for the first time brings up the distinction between our outer “sensual” nature, and our inner “substance.”  It was her sensual aspect that repented of wanting to share in Christ’s sufferings, but in her inner spiritual substance, she did not.  She purposed to stay with Christ.  The inner part is kept in peace and love, and the inner is master over the outer; the inner wills steadfastly to be with Christ.  The inner draws the outer by grace, and they will be oned by Christ.

As he seemed about to die, everything changed.  Julian saw his face and she was “as happy as could be.”  What he showed her was that it is the Lord’s plan that we be on the cross with him, dying in our pain and passion.  When we die, we will immediately be with Him blissfully.  Our own suffering is to make us heirs with him.  And the greater our pains, the greater will be our reward in heaven.

9.  The Trinity is glad for Christ’s passion and we are to be encouraged by this. Julian gives us a conversation between her and Christ, so it would be good to reproduce it here:

Then our good Lord asked me, “Are you pleased I suffered for you?”  I said, “Yes, dear Lord, in your mercy:  yes, good Lord, bless you always.”  Then our good Lord Jesus replied, “If you are pleased, then I too am pleased.  This is my joy, my bliss, my endless liking that I was ever able to suffer for you.  For truly, if I could have suffered more, I would have suffered more” (p 46).

She sees three “heavens,” all equal, and each one “belonging to the blessed manhood of Christ,” and more specifically to his passion.  The first has the Father in it, spiritually, which is to say that the Father is in Christ.  There is joy here, which is the Father’s good pleasure.  Here is the prize that the Father game him, Jesus’ crown, and that prize is all who are saved.   Jesus lets her know that he would die innumerable times out of love for us.  Because he was a man, he only had to do it—die—once, but his attitude is that out of sheer love, he’d do it over and over again.  So, what He also means by this is, what else would he not do for us?

The second “heaven” is hardly described at all, but it has happiness in it, which is the honor of the son.  There was much pain in his passion, yet his love exceeds the pain as much as heaven is above the earth.  And this love was “without beginning” (p 47).  His passion was perfect.

The third “heaven” represents the Holy Spirit and endless liking, which refers to the endless rest of the Holy Spirit.  Julian was shown Jesus’ passion five different ways:  the bleeding of his head; the discoloring of his face; the profuse bleeding from the scourging; the “deep dying”; and, the joy and bliss.

For God wants us to share in his pleasure at our salvation, taking comfort and strength that we have been saved.  He wants our soul to be busy at this task, merrily cheered by his grace.  . . .  Jesus wants us to take heed of all the bliss that is in the blessed Trinity for our salvation; and that we desire to have as much liking in the spirit, with his grace, as is already said:  that is to say, the liking we take in our salvation should be similar to Christ’s own joy, so far as it is possible on this earth (p 48-49).

10.  The Lord’s heart was broken for love. This is a short, but intensely loving vision.  Jesus shows Julian his wound, and it is large enough to save all who will be saved.  She realizes his heart was broken in two.  Jesus said to her, “Lo, how I loved you” (p 50).  He has endless bliss in our salvation, and wants to be glad in it.  Whatever we pray for that is toward our holiness, he will grant.

11.  A showing of Mary, Jesus’ mother. Out of all “his creatures,” Jesus’ mother gives him the most delight and honor.  He made her high and noble out of love for us.  “I am not taught that I should long to see her bodily presence while I am here, but simply the good virtues of her holy soul—her truth, her wisdom, and her love.  Whereby I may learn to know myself and reverently dread my God” (p 52).  Julian had prayed to see Mary, but she was not shown her bodily here; she was shown spiritually.  We are to love her because Jesus loves her.

12.  Jesus is the most worthy being. Julian sees Jesus in a more glorified state than she had seen before, and she understood that our souls will never have rest until we come to him.  Then we will know true life, joy, and happiness.  She was shown a great many words, actually too many to write or understand.  Yet, she says, the reader could come to understand them through God’s grace.  Julian did write these words of Jesus down:

I it am, I it am;

I it am that is highest;

I it am that you love;

I it am that you like;

I it am that you serve;

I it am that you long for;

I it am that you desire;

I it am that you mean;

I it am that is all;

I it am that holy Church preaches and teaches you;

I it am that showed myself to you here.

13.  There is much to this showing.  It involves how noble and excellent is Jesus’ works and how our blame will be turned to honor.  All things will be made well. Jesus takes Julian back to her feeling of longing for him, and is shown that each one of us has sin which holds us back, and the sin makes us unclean and not to his liking.  So she wonders why sin was not prevented in the first place.  Jesus answers her:

Sin is necessary, but all shall be well.  All shall be well; and all manner of thing shall be well” (p 55).  Sin is all that is not good; it is not substance, but is known by the pain it causes.  “Yet this pain is indeed something, as I see it, for it purges and makes us know ourself as we ask for mercy . . . .  And our good Lord, with all the tender love he has for all those that shall be saved, comforts readily and sweetly . . . .  Therefore it would be a great unkindness to wonder or complain of sin to God, since he puts no blame on me (p 55).

Julian beheld that there was a great secret that God will make known in heaven, and that is why sin was allowed.  And God’s servants will have sorrow, anguish, and tribulation in this world.  This is to prevent them from being pompous and vain.  On the other hand, she sees that when we show compassion and charity, that is Christ; it’s a pouring out of self, just as Christ emptied himself in his passion.  When we realize how Christ’s own emptying and his pain far exceeds anything we might experience, we are saved from grumbling about our own pain.  We realize, too, that because of our sin we deserve it.  Yet “. . . with his great courtesy he does away with all our blame, beholding us with compassion and pity like children who are innocent whom he can never reject” (p 57).  Julian is still dismayed at all of sin and suffering, however.  So Jesus tells her that Adam’s sin was the greatest harm that has been done, or ever will be, but that Jesus’ good work far exceeds Adam’s harm.

There are two parts to this truth, about Jesus’ good work.  The first part is open and known, concerning our salvation, and this is our “business.”  “The more plentifully we accept this joy, with reverence and meekness, the more thanks we deserve of him and the more progress we ourselves make.  Thus may we come to see that it is our lot to enjoy our Lord” (p 59.  The second part is hidden from us, and out of obedience we should not try to find it out.  “The saints in heaven wish to know nothing save what our Lord would show them, since their love and desire is ruled only by the will or our Lord. . . .  And here I was taught that we should trust and find joy only in our blessed Saviour Jesus for all things” (p 59).

Jesus has a spiritual thirst, a “love-longing,” that will not be quenched until “Doomsday.”  This has to do with us being united with him.  None will be fully whole in him until the last of all those saved is united with him.  Then we will all be whole.  “And because of the virtue of this longing of Christ, we in turn long for him, for without it no soul would come to heaven” (p 61).  Jesus’ longing includes both pity and compassion.  “And this is why he has pity and compassion on us, for he longs to have us, but his wisdom and his love do not allow the end to come until the best time” (p 62).

Whoever said “don’t sweat the small stuff” didn’t know Christ, apparently.  When Jesus tells us all will be made well, he means “all.”  Large and noble as well as low and simple; he wants us to know that.  When we see great evil, we mourn over it, thinking no good can come of it.  But it is only because we are blind.  The Lord wants us to know that since all will be made well, have faith and trust.

There is the great deed that God has ordained from without beginning, treasured and hidden in his blissful breast, known only to himself, the deed by which he will make all things well.  For just as the blessed Trinity made all things from nothing, even so the same blessed Trinity shall make well all that is not well (p 63).

Julian admits this showing is difficult, and she wonders about people going to hell, but Jesus tells her that all things are possible for him and that all will be well.  So we should be like the saints in heaven, who only want the will of God.   If we seek instead to try and find God’s secrets, we will only find ourselves farther from their knowledge.

Julian had asked to see if a person that she loved would remain in the Lord, but it was not shown her.  In fact, she seems to have been rebuked lightly.  She was shown that we should seek to see God’s will more generally and to see him in everything, and then to know that “all will be well.”  She again states that we are made rightful by God out of his goodness, and that we are marvelously kept.  Interestingly, Julian says “For it is only by his sufferance we fall” (p 69); another version says only that he allows us to fall (Spearing, p 90).  But then she continues that we are kept by him mightily and in mercy and grace are we given many joys.

She sees another great deed that the Lord will perform that we do not know of right now.  This is a general revelation for our benefit, to help us love the Lord, yet she says that the Lord may reveal more of this to individuals.  It is difficult to understand this deed, which will be done sooner than the one already mentioned.  She says it is for all of humanity yet it will be done “when each of us comes to heaven” (p 71).  So she calls is “a” great deed for all, but it is individually done.

The Lord tells Julian that he will continue to perform miracles.

Next “God brought to mind that I would sin; yet since my liking was on beholding him, I was not ready to attend to this showing” (p 72).  Julian’s admissions make for a very readable account by a mystic.  “And our Lord most mercifully remained and gave me grace to listen to him” (p 72).  She at first thought this was a personal revelation, but it was not, it was for all Christians.  And while she feared over her future sins, the Lord told her that he would surely keep her.  This was an extreme comfort to her, and it is to be for all lovers of Jesus.  Our higher part does not will to sin and never shall; it is only our lower part that does.  Jesus loves us now just the same as when we will be with him face to face.  “It is only the failing of love on our side that is the cause of all our travail” (p 73).

Julian is shown how sin and suffering here will be to our benefit in heaven, and it made her very merry.  What she writes here is pretty amazing, and perhaps controversial, so I will present much of it.

God also showed that sin shall cause us no shame, but will even be accounted to our honor.  For just as every sin is answered in reality by a particular pain, so for every sin that same soul is given joy by love.  And as different sins are punished by various pains in accordance with their gravity, so will they be rewarded in heaven by joys that differ according to the pain and sorrow they caused that soul on earth.  For the soul coming to heaven is precious to God, while the place itself is destined to reward us so fully that God in his goodness never permits sinful souls to come there without rewarding them for the pain they suffered by their sins.  And this is made known without end while they are joyfully restored with overpassing honor (p 73).

We are led by the Holy Spirit to confess our sins, and thus we will see the truth of them and have great sorrow, as they denigrate God’s image.  And even though we may get to the point where we feel almost forsaken, we need to know that the Lord keeps us as his “most precious prize always” (p 76).  Our remorse over our sin causes us to be meek and have a true longing for God.  Again, Julian presents us with such encouragement that it is good to read much:

By contrition we are made clean, by compassion we are made ready, and by true longing for God we are made worthy of him.  These three are means by which, as I understand, all souls come to heaven; that is to say, those who have sinned on earth and shall yet be saved, for by these medicines it is fitting that every soul be healed.  And though a soul be healed, its wounds are seen before God, no longer as wounds but as trophies.  So, on the other hand, as we have been punished here by sorrow and by penance, we will be rewarded in heaven by the courteous love of our Lord god almighty who desires that no one coming to him loses in any degree by all such labors.  For he holds sin as a sorrow and pain to his lovers, in whom he assigns no blame for his love (p 76).

Julian goes on to say that, though we can’t see it, the Lord keeps us tenderly while we are in sin.  He nudges us easily and sweetly to recognize our sin so that we may confess and have assurance of forgiveness, and close fellowship with him again.  “For he longs ceaselessly to bring us to fullest joy . . .” (p 78), although we cannot experience this wholly until we are in heaven.

It is false thinking, and a temptation, to think that it is alright to sin in order to receive more merit.  We should loathe sin, as sin is a pain itself that is worse than any other.  “And I was shown no harder hell than sin, for of its very nature, the soul knows no other hell but sin” (p 78).  We need to fix ourselves on Christ and his love, and we will be made clean through his mercy and grace.  We are to try and perfect our Christ-like love toward our fellow Christians, and thus hate sin as God does, and love souls as God loves.

14.  About seeking Christ in trust and prayer; He is the ground for this. The writing on this showing is very long; the longest, in fact, covering 63 pages out of all the showings’ 183, and it is very lovely and very encouraging.   First, the Lord showed her “two conditions for prayer:  one is rightfulness, and the other sure trust” (p 79).  We often feel empty and not sure, so our trust is not complete.  But when we pray, it is of the Lord’s doing, so we need to trust in it.  “. . . it is utterly impossible that we should seek mercy and grace and not have it.  Quite simply, all the things that our good Lord makes us seek and ask for, he has ordained as ours from without beginning (p 80).  In this God is good, not us; Jesus is the ground of our seeking (in prayer), not us, and thus it is not our goodness.  Thankfulness is also a part of prayer.

There are three things that are part of our praying.  One, our prayer arises by Jesus and this is by his goodness only.  Two, the “why” and “what for” of praying is to turn our will into our Lord’s.  Three, the fruit of our praying is that we will be oned with Jesus, and be like him.

We dishonor Jesus when we do not greatly trust in our prayers, since he is the ground of them.  We will be given mercy and grace when we ask.  There are times when we’ve prayed a long time and our prayer does not seem to be answered.  Julian tells us that “either we must wait for a better time, or an increase in grace, or perhaps an even greater gift” (p 83).  He has done everything before we even pray about it.

For prayer is a right understanding of the fullness of joy that is to come, as well as longing and the sure trust that it will be ours.  Failing to have the full joy that has been promised us makes us long for it all the more; but true understanding and love, mindful of our sweet Saviour’s purpose, brings with it the grace to trust in him.  And in these two workings—of longing and of trust—our Lord beholds us continually; such is our dutiful task, and in his goodness he expects nothing less of us (p 84).

Our prayers bring us, our soul, closer the will of God, and so one with him; we are restored and enabled by grace.  Julian describes in sensual terms our delight and longing for the Lord, helped through the Holy Spirit, and our ultimate union with him (p 86).

Truth sees God, and wisdom beholds God, and of these two comes the third:  that is, a holy marvelous delight in God, which is love. . . .  And the soul is a creature in God, that has the same properties though they be made.  And so now and evermore it does what it was made for:  it sees God, it beholds God and it loves God.  And because of this, God takes enjoyment in his creature, and the creature in God, both endlessly marveling. . . .  the brightness and the clearness of truth and wisdom makes us see and know that we are made for love:  in which love God endlessly keeps us (pp87-88).

Julian tells us that God judges us according to our human nature, but people judge us by our changing moods and conditions; God does not blame us.  She says that this goes against church teaching.  She refers to them as higher and lower judgments.  She never fully understands this, but refers the reader to another showing, that of the lord and servant.   In addition, she says that the whole meaning of the revelation was to show how we are kept in salvation, yet she also always saw what the church teaches, and she was to take both to heart.  Still, our Lord is never “wroth” with us.  “Our soul is oned to him, who is unchangeable goodness, and between God and our soul there is neither wrath nor need of forgiveness in his sight” (p 91).  Amazingly, Julian says that she always thought of God’s mercy as something related to him forgiving our sins – that he overcomes his wrath with mercy.  But, this is not so; he is not wrathful toward us.  This is because we are frail and this life is hard, and we can’t see God; if we could see God, we wouldn’t do the sinful things we do.

Regarding mercy, she saw that the ground of it is love and that we are kept in love through mercy, and so mercy seemed the same as love.  When we fail, even, mercy keeps us because all is by design anyway.  Mercy is like tender love, with pity; grace is uplifting and rewarding.  We have wrath within ourselves, and God’s mercy and grace work toward lessening this.

This was a high wonder to the soul . . . that our Lord God, of his very nature, may not forgive since he may never be angry—for that would be impossible.  This is what was shown:  our whole life is grounded and rooted in love, for without love we may not live.  And therefore once the soul, by God’s special grace, sees to such a degree the high wonder of the goodness of God that we are oned to him in love without end, it is utterly impossible that God should be wroth.  For wrath and friendship are two opposites.  He who wastes and destroys our wrath, making us meek and mild, must accordingly be ever in the same love, meek and mild, which is contrary to wrath. . . .  if God could be wroth even for a touch, then we should have no more life . . . (p 96).

God’s goodness continually strives to remove the wrath within ourselves.  His mercy and grace work to make us fully meek and mild, at which time we will be oned with him, who is our peace.    Jesus takes all our woes and sends them to heaven, where they will be turned into rewards, and once we are in heaven we will be unchanging, just as he is.

Julian says that in human terms, many are judged to be spiritually dead, “Yet in the sight of God, the soul that shall be saved was never dead nor will it be” (p 98).  But since we feel so guilty over our sin, how can it be that the Lord puts no blame on us? she wonders.  She was very frustrated, wanting to see sin as God sees it, or see what he does with it.  She is then shown a “parable” of a lord and his servant.

There is a lord and his servant, and the Lord gently sends his servant on an errand.  The servant very eagerly responds, but ends up falling into a type bog and gets stuck.  He’s very uncomfortable, and cannot turn around to see his lord, who would be able to comfort him.  So the servant is in agony, yet he was meek, too.  The lord looked on him in love, and did not blame him for anything.  The lord was also greatly pleased with the great rest he had planned for his servant, since it was his servant’s loving will to carry out his lord’s wishes.  In fact, the servant’s reward will be greater because of his fall.

She knew the parable had to do with Adam, but she felt that there was more to it that she couldn’t understand.  Almost 20 years later she was given understanding.  The lord was God and the servant was Adam, yet God views all humans through Adam.  The lord knew and approved of the servant’s will, even though the servant himself did not fully understand or know his own will.  Nor could the servant see or understand the lord’s love for him.  God’s continual pity keep Adam (us) from eternal death, but in this life we cannot see God or his compassion and pity.   She also saw that God made the human soul to be his dwelling place, his city.  But since Adam’s fall, it is unsuitable.  However, God decided to wait for our cleansing (through Jesus) rather than make a new dwelling place.  God was joyful of the planned restoration of Adam.

She came to understand a second meaning, where the servant was Christ, or Christ’s manhood.  Julian also brings in the Holy Spirit, which she says is the love in them both.  When Adam fell, Jesus fell with him; Jesus fell to this earth to become a man here, and he even fell into hell.

. . . for in all this, our good Lord showed his own Son and Adam as but one man.  The virtue and the goodness that we have is of Jesus Christ, the feebleness and blindness is of Adam; both of which were shown in the servant.  And so has our good Lord Jesus taken upon himself all our blame; and therefore our Father may assign, neither will he, no more blame to us, than to his own Son, dearworthy Christ.  And so it was that he was the servant even before his coming into the earth [he came into the maiden’s womb] . . . (pp 108-109).

For all those who will be saved, they are part of the manhood of Christ, he being the head.   Julian says that even though much was revealed to her about this parable, there is still much that is secret.  She then gives more details of what the clothes and colors mean, which are not provided here.

“All that shall be saved have during their time of life a strange medley of both weal and woe” (p 113).  We have Christ in us, yet we also have Adam.  Though we might hate our times of woe and fall into sin, God works in us to trust in his mercy.  Jesus takes joy in his fall, since it brings us such bliss, even more than if we had never fallen.  It is a part of us to feel guilty and upset over our sin, to recognize all the harm it does, but it is part of God to excuse us.  We are not to be in despair over our part, and we are not to be over reckless because of God’s part.

We are to know that God looks on us in our fallen state just as he looked at Adam, with pity, compassion, and love.

For I saw that God never began to love humankind . . . humankind has been, in the foresight of God, known and loved from without beginning, according to his rightful plan.  And by the endless assent and full accord of all the Trinity, the Second Person would be the ground and Head of this fair nature.  From him we all come, in him we are all enclosed, into him we are all going . . . by the foreseeing purpose of the blessed Trinity from without beginning (p 118).

For before he made us, he loved us; and when we were made, we loved him; and his love comes of the kindly substantial goodness of the Holy Spirit, mighty by reason of the power of the Father, wise in the mind of the wisdom of the Son.  And thus the human soul is made of god and in the same point is knit to God (p 118).

Therefore he wants us to know that the noblest thing that ever he made is humankind; and the fullest substance and the highest power is the blessed soul of Christ.  And furthermore he wills us to know that all the souls that shall be saved in heaven without end are knit in this knot and oned in this oneing, and made holy in the holiness (p 119).

Amazingly, God makes no distinction between his love for Christ’s soul and any of our own.  And God dwells in us, and we in him, and we ought to take great joy in this.  Just think of what a high understanding this is!  Somehow our soul, which is made, dwells in God’s substance (our faith is a power that comes from the Holy Spirit).   God wants us to know that we are more in heaven than on earth, that our souls are the city of God, and that once he enters he never leaves.  Julian also adds that she was given a glimpse of that part of our soul (the higher part) that resides in God.

Julian learned that we come to know of God before we come to know of our own soul.   We must know God before we can know our own soul, and we must desire to know our soul, and with the leading of the Holy Spirit we shall know them both.   We are a city that Jesus resides in, and our soul in turn resides in Jesus.  We are to be repentant while longing for God, and when we are deep in him we shall know our own soul.  Julian goes on to explain that many things are needed for this, and that none alone will suffice.  She lumps these into three, and they all work together:  reason, insight and love, and mercy and grace.

The remaining sections (57-63) of showing 14 are some of the more difficult passages of all. She writes that our soul (substance) was knit to Jesus at the time he came into his mother’s womb.  He enclosed us within himself and became perfect man.  She explains that it was the Trinity’s plan to make the fair nature of humankind for Jesus, and that we were all made at once.  Since she says that we were oned and knitted to him when we were made, one can infer that she means that we were made when he entered the virgin’s womb.  Julian does not explain this further here, except to say that Jesus is the mother (referring to our birth) of both our substance (soul) and sensuality (flesh) (but remember, she also says that God knew us and loved us before time).  And Jesus reforms and restores us, oneing our substance and sensuality and thus making us perfect.   He says:

I it am:  the might and the goodness of the Fatherhood.

I it am:  the wisdom of the Motherhood.

I it am:  the light and the grace that is all blessed Love.

I it am:  the Trinity.

I it am:  the Unity.

I am the sovereign goodness of all manner of things.

I am that makes you to love.

I am that makes you to long.

I it am:  the endless fulfilling of all true desires.

God willed that the second person of the trinity, Jesus, be our Mother, Brother, and Saviour (and he is our husband, too).  God is our Father, to whom we give thanks and praise for our making.  Because of his qualities resembling motherhood, we are to pray to Jesus for mercy and pity.  And to the Lord the Holy Spirit, who is goodness, we pray for help and grace.

Julian then goes on to expound on the “motherhood” of Christ.  He gave birth to us and he works in us to change our sensuality, and this by grace.  (Her words may seem simple, but her theology is not; she is trying to explain how the trinity works within itself, and how it works within humankind.)  While our natural mothers bore us to a life of pain and eventual dying, our Lordly mother bore us to joy and endless living.  He would gladly suffer more for us, and he sustains us with himself, just as a natural mother gives her own milk for her children.  A mother will lay her child tenderly on her breast, but Jesus leads us to his own breast through the opening in his side.   “The property of true motherhood is kind love, wisdom, and knowing, and it is good” (p 135), and our Lord is himself these things.  The mother knows her child and changes her response to it as it gets older, though her love does not change.  In order for the child to break away from vices, and to receive virtues, he must be chastised.

As soon as we fall, he promptly raises us, lovingly calling our name and touching us by grace.  And when we have been strengthened thus by his sweet working, then we gladly choose him, by his sweet grace, to be his servants and his lovers lastingly without end.  And after this he suffers some of us to fall more hard and grievously than ever before, or so it seems to us.  And then in our ignorance we think that all we had begun is undone.  But it is not so; for it is necessary that we fall and this we need to see.  For if we did not fall, we would never know how feeble and how wretched we are by ourselves.  Nor would we know in such great measure the marvelous love of our Maker” (p 136). . . .  For rocklike and marvelous is that love which may not, nor will not, be broken in transgression (p 137).

When we fall the Lord does not want us to flee, but to run to him just as a child runs to its mother for special help and comfort.  And at times if we do not feel comforted at first, we can trust that He wills for us to mourn for awhile.  We need to trust him just as a child may trust its mother.  “His task is to save us, a duty he delights to fulfill.  And he would have us know it; for he wants us to love him sweetly and trust in him meekly and mightily” (p 138).

15.  We will be in His presence suddenly, and be assured of this because of His goodness. The fifteenth showing is short in words compared to many of the others, but not short in meaning or intent.  This showing relates to our passing, which Julian had longed for.  “And even if there were no other pain in this life apart from the absence of our Lord, sometimes this alone seemed to me more than I could bear” (p 142).  The Lord wanted her to know, and all of us, that we shall be taken suddenly, and He said:  “. . .  you shall have no more pain of any sort, no more discomfort, nothing will you want, but all shall be joy and bliss without end.  Why should it seem hard for you to suffer awhile, since that is my will and to my honor?” (p 143).  Julian saw that it was God’s will that we feel as though we are always on the point of being taken.

She has a vision of a big, gross, swollen body – which is our flesh—and a clean child coming out of it.  This is us, clean and pure, being taken out of our pain.  She makes a point of this.  That is, that we are taken from pain, and not that pain is taken from us.  Why this distinction is important is not really explained, but she does emphasize it.  The Lord wants us to take comfort in our passing and has promised us:  “. . . you shall come up above; and you shall have me as your reward; and you will be filled of joy and bliss” (p 144).  He wants us to focus on this, to contemplate it, as much as we can.  It is to his honor that we do this, but when we ever lose focus, we need to remember that God has not forgotten us.   He wants us to take our sufferings as lightly as we can in this life, to take less account of them because of our love for Him.  The more we do this, the greater our reward will be.  So for whoever deliberately chooses the Lord for this life, they can be sure of God’s never ending love for them and the endless bliss they will have later.

It is God’s will that I see myself as much bound to him by love as if he had done all his deeds just for me.  And every soul should think inwardly in this way about their lover:  that is to say, the love of God makes such a unity among us that, when it is truly seen, no one can part themselves from another.  And so our soul should come to think that God has done for it all that he has done; this was shown to make us love him and fear no one except him (pp 145-146).

Isn’t that amazing, that God wants us to think that he has done for us, personally, all that he has ever done?

16.  A conclusion and confirmation of the previous fifteen; the Trinity indwells us through Jesus, and it keeps us and so we won’t be overcome by Satan. Unlike the other showings, which were given one after the other, all at once, this one came the following night.  After her sickness and pains had returned, she was visited by a priest, then she fell asleep.  During her sleep, she was visited by Satan, who was trying to strangle her (or made out that he was).  She woke up, and others were with her.  Julian saw and smelled smoke, or vapors, but no one else did.  When she called on the Lord and remembered all the visions she had earlier, the foul vision left, and the Lord showed her something very wonderful.

And then our Lord, opening my spiritual eye, showed me my soul in the middle of my heart.  I saw the soul as large as if it were an endless world and as if it were a blissful kingdom.  And by the details I saw therein, I understood it to be a glorious city (p 149).

In the middle of that city sits our Lord Jesus . . . .  The place that Jesus takes in our soul, he shall never remove from it without end—as I see it; for in us is his homeliest home and his endless dwelling.

. . . the blessed Trinity rejoices without end in the making of our soul; for he saw from without beginning what would please him without end (p 150).

We may perceive the nobility in all things created by the Lord, since they reveal Him.  Yet our soul knows that it is not among those things that it is to dwell—we can never find rest in those things.  We may look upward and find our soul, yet it is to the Lord within our soul that we set our eyes on.  Interestingly, Julian saw that if the Trinity had made the soul any better, then the Lord would not have been as pleased.  “And he wants our hearts to be raised mightily above the deepness of the earth and all vain sorrows and rejoice in him” (p 150).  Jesus wants us to take heart and have a firm hope in that He is sitting in His dwelling, our soul.  While we may be tempted in this life, we will not be overcome.  She then had a visitation from Satan again, but was comforted by the Lord; she spoke of Christ’s passion as well, which is what overcomes the evil one, and he vanished in the morning.

When she had been visited by the priest earlier, and was in her pains again, she told the priest that she “raved.”  And so Jesus came and told her that she hadn’t raved, and showed her everything over again, even more fully than the first time.

. . . in whatever way he instructs us, he wants us to discern him wisely, receive him sweetly, and keep ourselves in him faithfully.  For above the faith there is no goodness left in this life, as I see it; and beneath the faith there is no help to the soul; but only in the faith:  that is where the Lord wills us to keep ourselves.  And so we must keep ourselves in the faith by his goodness and his own working and, when he permits it, our faith is tested by the spiritual conflict so that we become strong.  For if our faith has no conflict it would deserve no reward, as I understand the Lord’s meaning (p 155).

Jesus looks at us always, in love-longing, and wishes our soul to look to him cheerfully.  Julian saw him look at us, or regard us, in three different ways.  He has a look of suffering, from his time of dying here (this look “is also glad and merry, for he is God” p 156), which he looks upon us with when we suffer.  His second look is that of pity and compassion, and he gives us this, with his mercy, when we sin; he thus keeps us and defends us against our enemies.  His third look was that of bliss, which she saw the most but which is only mingled with the other two looks for us in this life.  The blissful look imparts a touching of grace and enlightens us spiritually.

The highest bliss is to see our Lord, and the opposite is “deepest pain,” which is sin.  The more grievous our sin, the farther we are away from seeing our Lord and being in bliss.  We may feel dead and be partly dead in that we cannot see him, but to God, we are never dead.  But, our Lord cannot be fully in his bliss until we are fully in bliss with him.  We will always mourn and weep because we cannot see him, yet we have reason for happiness (“mirth”) since we can know that he is in us and we are in him.

Now Julian says that she had three types of vision:  bodily sight, words formed in her understanding, and spiritual sight or visions.  Since the spiritual visions are hard to explain, she wants to say more about them.  The rest of this showing, then, consists of further elaborations of what she already presented.

There are two kinds of sickness (or sin) that we have, which are impatience or sloth (toward our suffering), and despair or fearful doubting.   God is all love, and we tend to doubt this in regard to our sin.   We sin regularly and we get so heavy regarding it, that sometimes we fear because of it.  If someone takes this to be humility, it is false.

For of all the properties of the blissful Trinity, it is God’s will that we be most sure of and take most delight in his love; for love makes us strong and wisdom humbles us.  For just as by the courteous wisdom of God, he forgives us our sin following our repentance, so also he wants us to forgive our sin in respect of our foolish dreads and these doubts that cast us down (p 160).

Julian explains that there are four kinds of dread, but I will not explain them all here.  The fourth one, the dread of God, is the most important one to God.  The more we dread the Lord, the more we love him, and in fact the less we will feel the dread.  This is an apparent contradiction, but reverent dread and meek love cannot be separated, she tells us.  The more you have them, the more you will trust God.  Pray for them, for you need them to please God.

Regarding penance, Julian said she did not see what kind we should take upon ourselves, but instead endure gladly the penance that God himself gives us.  We are to remember Christ’s own passion and what he suffered, and patiently bear our own sufferings.  She recalled these words our Lord spoke:

Do not accuse yourself overmuch, nor imagine that all your troubles and woe are because of your trespasses; for it is not my will that you are heavy and unduly full of sorrow.   Whatever you do, you will have sorrow.  Therefore I want you to understand it is your penance and you will see in truth that all this life is a penance that is for your benefit.”  This place is a prison; this life a penance (p 168).

. . . he wants us to listen readily to his gracious touching, more rejoicing in his whole love than sorrowing in our frequent falls.  For it is the most honor we can pay him of all that we might do, that we live gladly and merrily for love of him in our penance.  For he beholds us so tenderly that he sees all our living and penance.  The natural longing we have for him is ever a lasting penance in us; and this penance is his work in us and mercifully he helps us to bear it (p 175).

And I will end her revelation with yet another quote.

And therefore when the doom and judgment is given and we have all been brought up above, then we will see clearly in God those secret things that are hidden from us now.  Then will none of us be stirred to say, “Lord, if only it had been thus, then it had been full well”; but we shall say all with one voice, “Lord, blessed may you be!  For it is thus, it is well.  And now we see truly that all thing is done as it was always ordained by you before anything was made” (p 180).

A falcon flew in to visit me. Four times, he soared from afar, twice through graceful flights of precision flying, and twice as an attack bird zeroing in on its prey.

The proud bird came with a purpose. At first, I thought it was for the chickens, particularly the small chick that cracked through its shell just four weeks earlier. Trailing after its mother hen, the white feathered fowl looked clumsy and lost without that maternal guidance in the bushes and grasses in the back yard.

The falcon first struck a statue of a monkey resting near the lower patio just outside the foyer window. The statue depicts a reclining chimp wearing glasses, and holding a book open with his hind legs and turning a page with one of his front  paws. Intelligence spreads across his ceramic face and furrowed forehead.

What a dumb animal, I say to no one in particular when the attack bird extends its claws over the head ot the statue, only to pull away after sweeping across  the rough stone. He must have thought it was a real animal, I thought.

While typing at a computer a day later, I sense something from the corner of my eye and almost immediately see this kamikaze bird fly right toward me. It crashed into the window and fell to the ground outside. It got as close to me as you are to the computer monitor right in front of you. He had targeted me!

No, I told my Self. He must have been thrown off from a reflection in the window. The bird made contact with the glass where I sat simply by accident. How could he have seen me inside the darkened room? He misjudged something, that’s all. 

I became sure of my reasoning on the third visit from my avian friend when my son and I were working on a car outside, toward the front of our house. “What’s that noise?” I asked. “It’s the rooster,”  my teenager said. “Better take a look, dad!”

Rushing up the front steps, I swung open the gate of our wooden fence and saw the bantam rooster flapping its wings like an airplane that can’t seem to get off the ground but continues to ride in circles. Up and down go the white feathers as he streaked across one section of lawn and then the other. He is not crowing, but squawking. Loudly. So loud I can’t tear my eyes away from him as I try to decide what kind of distress could  cause such a screeching sound.

The falcon! Perched on the concrete bird bath. Peering at me, but with its head turned down toward a bush where the new chick huddles with its mother hen.

(See Part II,  I will soar from up high with my message)

“

Today is my birthday. It’s also the Feast of the Immaculate Conception. Besides being my birthday which is an important event in my life I share this wonderful Marian feast. I don’t talk about her much, but Mary holds a special part in heart and it’s because of this feast I guess. My mother is the best model of Mary I have. Mom loves me more than anything else. She gave me life and on this day 57 years ago welcomed me into the world, her first born.

Mom made sure that I had a proper up-bringing and that included 9 years of Catholic primary school and a couple of years of Catholic high school. I don’t mean to imply that if you didn’t go to Catholic schools that you are somehow stunted because nothing could be further from the truth. But, giving her son those same chances she enjoyed and more were what was important in Mom’s life. Her devotion to Our Lady permeates her life and it touched mine too. Mary occupied an esteemed place in St. Francis of Assisi’s life too as the mother of Jesus. This prayer attributed to Francis bears that out.

Hail, holy Lady, most holy Queen,
Mary, Mother of God, ever Virgin.
You were chosen by the Most High Father in heaven,
consecrated by Him, with His most Holy Beloved Son and the Holy Spirit, the Comforter.

On you descended and still remains all the fullness of grace and every good.
Hail, His Palace.
Hail His Tabernacle.
Hail His Robe.
Hail His Handmaid.
Hail, His Mother.
and Hail, all holy Virtues, who, by grace and inspiration of the Holy Spirit, are poured into the hearts of the faithful so that from their faithless state, they may be made faithful servants of God through you.

Deo Gratias for 57 years of wonderful life and praise to the Holy Queen of Heaven.

Today, like most Sundays I got in my car for the forty minute drive to Mt. Irenaeus. Going to the Mountain as we call it is a Sunday ritual for me. The sun was shining adding a bit of luster to a fresh coating of snow we received overnight. Along the way I stopped at Giant Food Mart in Cuba, New York for orange juice and eggs. A morning at the Mountain is topped off with brunch for all following Eucharist in Holy Peace Chapel.

Today as I drove up the country roads that lead to Mt. Irenaeus I thought of my friend Paul Kelly who had recently died. I thought too of a couple of papers that are due for the graduate classes at St. Bonaventure University in which I am enrolled this semester. Being a perfectionist is not easy. I always want to do my best and there is always some anxiety as the final week dawns. When I arrived at the retreat center, I parked my car and greeted several students from nearby Houghton College. As I walked toward the House of Peace I was surrounded by little chickadees who flew about my head and slight above it. I thought of Paul and the Holy Spirit and how these little fellows seemed to be signaling that Paul was in good hands. After dropping off the food and then resuming my walk to the chapel I was again surrounded by this small flock of birds who seemed intent on accompanying me to Mass today.

I fetched my Blackberry to take a picture of these little birds who were so close to me in the bushes that lined the trail. One of them lit in my outstretched hand and with my free hand I was able to take a picture of my little feathered friend. At once I my eyes filled with tears and I thought of our seraphic father St. Francis. I was truly blessed today as I made my way up the path to the Eucharist. What a great blessing to hold one of these little creatures in my hand.

Today’s readings were special too. I loved the second reading from St. Paul and the one line that reads, “I am confident of this, that the one who began a good work in you will continue to complete it.” This was reassurance in God’s word that my paper and those of many more students would be completed. I’m sure that reading means something different to everyone, but to me today it was a great reminder that my life is ordered by a power greater than me.  The gospel too is one that I love and each year it’s proclamation is special.

In the fifteenth year of the reign of Tiberius Caesar,
when Pontius Pilate was governor of Judea,
and Herod was tetrarch of Galilee,
and his brother Philip tetrarch of the region
of Ituraea and Trachonitis,
and Lysanias was tetrarch of Abilene,
during the high priesthood of Annas and Caiaphas,
the word of God came to John the son of Zechariah in the desert.
John went throughout the whole region of the Jordan,
proclaiming a baptism of repentance for the forgiveness of sins,
as it is written in the book of the words of the prophet Isaiah:
A voice of one crying out in the desert:
“Prepare the way of the Lord,
make straight his paths.
Every valley shall be filled
and every mountain and hill shall be made low.
The winding roads shall be made straight,
and the rough ways made smooth,
and all flesh shall see the salvation of God.” — Luke 3:1-6

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2012 წელთან დაკავშირებით იმდენი მითქმა მოთქმა ატყდა რომ გადავწყვიტე ნიღაბი ჩამოვგლიჯო მაიას ტომელებს მოკლედ:

-…მაიას ცივილიზაციის წარმოშობა და გაქრობა ბურუსით არის მოცული.
-…ნიკოლაი გრუბეს(1962 წელს დაბადებული ამერიკანისტი, რომელიც მაიას იეროგლიფური
დამწერლობის შესწავლიტ არის დაკავებული.) დამსახურებაა, რომ დღესდღეობით დაახლოებით 400
იეროგლიფის წაკითხვა ხერხდება.
-…მაიას ცივილიზაცია თვლის სისტემაში ფიგურირებდა ნოლი, მაშინ
როდესაც არაბებმა მსგავსი სისტემა 814 წელს, ხოლო ევროპელებმა
მეთორმეტე საუკუნეში გამოიყენეს.
- …მათ არ იცოდნენ რა იყო ბორბალი, ხოლო რკინის დამუშავება სხვა
ცივილიზაციებზე ბევრად გვიან წამოიწყეს.
- …მაიას ქრონოლოგია ჩვ. წ. აღ. – მდე 3114 წელს იწყება. რადგან ცნობილია,
რომ მათი კულტურა ჩვ. წ. აღ. – მდე არც თუ ისე დიდი ხნის წინ
აღორძინდა, აღნიშნული თარიღი ძალიან ადრეული ჩანს … ამ ფაქტის
ამოხსნა ჯერ ჯერობით არ მოხერხებულა.
-…სხვა კალენდარული ციკლების პარალელურად გამოთვლა ვენერას
კალენდრითაც ხდებოდა, რომელიც 584 დღეს მოიცავდა… თანამედროვე
გამოთვლების მიხედვით კი ვენერას კალენდრის ხანგრძლიობა 583,92 დღეა.
-…საკითხავია, ინდიელებმა, რომლებმაც ბორბლის, ასევე მეტალის არსებობის
შესახებ არაფერი იცოდნენ, როგორ შეძლეს მსგავსი გამოთვლების
შესრულება…აქვე უნდა აღინიშნოს, რომ დროის გამომთვლელ არანაირ
ზუსტ პრინციპს არ ფლობდნენ. გამორიცხულია, რომ მათ წყლის ან ქვიშის
საათით ესარგებლათ…მათი ტექნიკური შესაძლებლობები თვალის ზომით,
სამკუთხედით და ჩრდილების ზომვის პრინციპებით შემოიფარგლებოდა.

______________________________________________________________________

ეს ის რამოდენიმე სტერეოტიპული ციტატაა, რომელიც მაიას ცხოვრების ამსახველ
ნაშრომებში გვხვდება სხვადასხვა წიგნებსა თუ ვებსაიტებზე. პირადად ჩემთვის,
მაიას კულტურა, ყველაზე ბურუსით მოცული, მაგრამ ამასთანავე, ყველაზე
საინტერესო და გარკვეულ საკითხებში, ყველაზე ადვილად ამოსახსნელი
ფენომენია. ჩვენთვის უკვე კარგად ნაცნობი ინდიელის, „თეთრი დათვის“
სიტყვებს მოვიშველიებ – არქეოლოგების ჯგუფს, რომელმაც მას მაიას შესახებ
რამოდენიმე კითხვა დაუსვა, უპასუხა – „ჯერ ჩვენი უნდა გაიგოთ (გულისხმობდა
ძველ ამერიკულ კულტურებს) და შემდეგ შეძლებთ მაიას ნაქალაქარის
საიდუმლოს ამოხსნას.“ მოგვიანებით დავრწმუნდებით, რომ ეს ადამიანი ცამდე
მართალი იყო.

ტიკალი

ტიკალი მაიას უძველესი ქალაქია რომელიც ისტორიის თანახმად ჩვ. წ. აღ. -მდე
VIII საუკუნეში უკვე არსებობდა. ტიკალში განლაგებულ 16 კვადრატულ
კილომეტრზე ნაპოვნია 3000 – მდე საცხოვრებელი სახლი, სასახლე, პლატფორმა
ბურთის სათამაშო მოედანი და პირამიდა, რომლებიც ერთამანეთთან ქუჩებით
არის დაკავშირებული. ისტორიკოსების აზრით ჩვ. წ. აღ. I საუკუნეში, მოსახლეობა
50 000 – 90 000 ადამიანს აღწევდა. ქალაქი 1840 წელს აღმოაჩინეს.
ტიკალი. გუატემელა.

ტიკალი. გუატემელა.

საინტერესოა ის, რომ ტიკალის მიდამოებში არსად მოიძებნება ტბა ან მდინარე,
რაც მეტად არახელსაყრელია ამ ტევადობის ქალაქისთვის. ნაპოვნია წყლის
გაყვანილობები და კანალიზაციის მსგავსი არხები, მაგრამ მაინც გაურკვეველია
თუ რატომ აშენდა ქალაქი ამგვარ მშრალ ადგილას. შემთხვევითობა? ჩვენ მალე
დავინახავთ, რომ ამ საოცარ კულტურაში შემთხვევითობას ადგილი არასოდეს
ჰქონია.
დღემდე გაუგებარია თუ რა დანიშნულება ჰქონდა აურაცხელ პირამიდებს,
რომელიც მესოამერიკელმა ხალხმა დაგვიტოვა. ტიკალის ყველაზე მაღალი
პირამიდა 70 მეტრია. როგორც მოისაზრება, პირამიდები სამარხების ფუნქციას
ასრულებდა, რადგან რამოდემინე მათგანის ზემო ნაწილზე მოთავსებულია
კამერები, სადაც სავარაუდოდ შეძლებული და გავლენიანი პირების
განისვენებდნენ. სხვა შენობების გვერდით, ყურადღებას ასევე გიგანტური მოედანი იქცევს, რომელიც ორ ტაძარს შორის მდებარეობს, ხოლო ქალაქის
აკროპოლისი კი ორმაგ ფართობზეა გადაჭიმული. დღესდღეობით
წარმოუდგენელია თუ რა დანიშნულება ჰქონდა ტიკალის გიგანტურ მოედნებს,
ქუჩების მსგავს გზებსა და პირამიდებს, მაგრამ ერთი რამ ცხადია – ტიკალი შემთხვევით არ მდებარეობს მსგავს „არაპრაქტიკულ“ ადგილას, რადგან ქალაქის
დაარსებიდანვე, ტერიტორია ზუსტად იქნა შერჩეული. მაიას გიგანტური ქალაქი
უზუსტესი ასტრონომიული გათვლებით არის აგებული, სადაც ყოველ შენობას
გარკვეული დანიშნულება აქვს.

პალენკე

მექსიკის ტერიტორიაზე მდებარე პალენკე, რომელიც 1987 წლის შემდეგ
იუნესკოს საერთაშორისო მემკვიდრეობის ქალაქად არის აღიარებული, მაიას
ცივილიზაციის ერთ ერთი უმნიშვნელოვანესი ცენრტი იყო. სავარაუდოდ მისი
ისტორიული სახელია ბააკალ.
პალენკეს ცენტრს წარმოადგენს წარწერებიანი ტაძარი და მის მოპირდაპირე
მხარეს მდებარე სასახლე.
100 X 80 მეტრის ფართობზე აშენებული სასახლე არქეოლოგების აზრით, 120
წლის მანძილზე, რამოდენიმე ეტაპად შენდებოდა. პლატფორმებზე აგებული
სასახლე, რამოდენიმე ნაგებობიან შედგება და ცენტრში მოთავსებულია კოშკი,
რომელიც სავარაუდოდ სათვალთვალო პუნქტის როლს ასრულებდა. შენობაში
ნაპოვნია მრავალი წარწერა, რომელიც პალენკეს სამი მეფის ტახტზე ასვლის
ფაქტებს ასახავს.

სასახლე. პალენკე.

სასახლის მოპირდაპირე მხარეს, საფეხურებიან პირამიდაზე მდებარეობს
წარწერებიანი ტაძარი, რომელიც სავარაუდოდ 690 წელს კინიჩ კან ბალამ მეორემ
ააშენა. ტაძარში, ნაპოვნი და გაშიფრულია 187 000, 370 000 და 1 247 653 წლიანი
ასტრონიმიული გამოთვლები, რომლებიც, როგორც მოგვიანებით შეიტყობთ მაიას
კალენდარული სისტემის საწყის პუნქტს ათასობით წლით სცილდება.

პალენკეს წარწერებიანი ტაძარი

პარიზში დაბადებულმა მექსიკელმა არქეოლოგმა დოქტორ ალბერტო რუს
ლულიერმა, 1952 წლის 15 ივლისს, საიდუმლო ჩასასვლელი აღმოაჩინა,
რომელმაც მეცნიერი ბარელიეფებით შემკულ ოთახამდე მიიყვანა სადაც
მესოამერიკულ ტერიტორიაზე ჩატარებული არქეოლოგიური სამუშაოების
უდიდესი სენსაცია დაფიქსირდა. ოთახში, სავარაუდოდ, მოთავსებული იყო
კ´ინიჩ კან ბალამის მამის პაკალის 20 ტონიანი სარკოფაგი. როგორც მაიას
კალენდრის მუშაობის პრინციპის წაკიტხვისას შეიტყობთ, დატირებები რომელსაც
დღევანდელი მეცნიერები მაიას ხელნაწერებიდან პირდაპირი გადმოთვლით
გვთავაზობენ, შესაძლებელია არ შეესაბამებოდეს სიმართლეს და აქედან
გამომდინარე დაზუსტებით მტკიცება იმისა, რომ სარკოფაგი პაკალს
განეკუთვნებოდა, შეუძლებელია. სენსაციური კი ის 5 ტონა სიმძიმის ქვა იყო,
რომელიც საკროფაგს ეფარა. დააკვირდით სურათს:

სარკოფაგის თავსაფარი. ორიგინალი.

მეორე სურათი ზუსტი გრაფიკული ასლია, რომელიც ქვის შესახებ გაცილებით
მეტ წარმოდგენას შეგიქმნით. ალბათ შეამჩნიეთ რომ მეტად რთულია გრავიურაზე
დავინახოთ და წარმოვიდგინოთ ინდიელი ბელადი, რომელიც ერთ დროს
პალენკეს მართავდა. აშკარაა, რომ ჩვენს წინ არის უცნობი არსება (თუნდაც
პაკალი), რომელიც გაურკვეველ ტექნიკურ ხელსაწყოს მართავს.

სარკოფაგის თავსაფარის გრაფიკული კოპია მეტი წარმოდგენისათვის.

შედარებისათვის გაგაცნობთ ოფიციალურ დასკვნას, რომელიც მეცნიერებმა ქვის
შესწავლის შემდეგ გამოაქვეყნეს – მათი აზრით ქვაზე გამოსახულია ინდიელების
ბელადი პასალი (რომელიც მაიას ხელნაწერის მიხედვით მოხუცებულ ასაკში
დაახლ. 80 წლის გარდაიცვალა). რელიეფზე გამოსახულია მომენტი,
როდესაც პასალი ზეციური ხის ქვეშ ზის, რაც სიმბოლურად იმის მაჩვენებელია,
რომ ბელადი მიწიერიდან, ციურ სამყაროში გადადის.
სარკოფაგის გახსნის შემდეგ ლულიერმა ოფიციალურ კომენტარში განაცხადა,
რომ პასალის მუმიას გაურკვეველი მიზეზის გამო არ აღმოაჩნდა მაიას ტომისთვის
დამახასიათებელი გაქლიბული კბილები. მას შემდეგ, რაც გაირკვა რომ
სარკოფაგის გარეთ მდებარე რამოდენიმე მუმია, მასზე ბევრად უკეთესად იყო
შენახული, ლულიერმა მაშინვე შეცვალა ჩვენება. დაინტერესებული პირების
თვალის ასახვევად, მეცნიერმა შეცდომა აღიარა და აღნიშნა რომ მუმიას კბილები
გაქლიბული აღმოაჩნდა. როგორც არქეოლოგიური დასკვნებიდან ვიცით, პასალის
ჩათვლით, საცავში მდებარე რამოდენიმე ცხედარი ერთ პერიოდში იქნდა
მუმიფიცირებული. გაურკვეველია თუ რატომ განადგურდა ინდიელების
ბელადის ცხედარი იმ ზომაზე, რომ მისი თავის ქალის ფორმაც კი შეეცვალა, ხოლო მისი „მხლებლები“ კი რამოდენიმე მეტრის მოშორებით იდეალურ ფორმაში
იმყოფებოდნენ. ამ ყველაფერს კი ის ფაქტი აგვირგვინებს, რომ აღმოჩენიდან
დღემდე შეუძლებელია სპეციელური ნებართვის გარეშე იმ ოთახის
დათვალიერება, რომელშიც ჩემის აზრით უცხო ცივილიზაციის წარმომადგენელი
განისვენებდა. სავარაუდოდ, მასზე ლაბორატორიული სამუშაოები დიდი ხნის
ჩატარებული და დავიწყებას მიცემულია, მაგრამ ბოლომდე გაუგებარია თუ რატომ
იკრძალება ტაძრის საიდუმლო ჩასასვლელში ჩვეულებრივი ტურისტის ჩასვლა,
მაშინ როდესაც პალენკეს ნებისმიერი სხვა ადგილის დაუბრკოლებელი
დათვალიერებაა შესაძლებელი? – იქ ხომ მხოლოდ პასალის ჩვეულებრივი მუმია
განისვენებდა?
დააკვირდით სურათის მარცხენა მხარეს მდებარე სხეულს, რომელიც
მეცნიერების აზრით ხეს უნდა წარმოადგენდეს და შეეცადეთ დაიჯეროთ
მხატვარი ანდაც მოქანდაკე ინდიელის არსებობა, რომელსაც ხე, მსგავსი უცნაური
და რთული კოსტრუქციის წარმოუდგენია. ასევე დაარკვირდით გამოსახული
არსების ორივე ხელს, რომლებიც სავარაუდოდ გარკვეულ სამუშაოს ასრულებენ
და ბოლოს მარცხენა ფეხი, რომელიც აშკარად ერთ ერთტექნიკურ ნაწილს
ებჯინება. ნამდვილად არ ვარ პირველი ადამიანი, რომელმაც გრავიურაზე
ერთგვარი ტექნიკური ხელსაწყო ანდაც საფრენი აპარატის კაბინა დაინახა, რადგან
60 – იანი წლებიდან დაწყებული, პრე ასტრონავტიკით დაკავებული ყოველი
ადამიანი, პალენკეს ქვის შესახებ, იგივეს აუწყებდა მსოფლიოს. სარკოფაგის
დანახვისას, დღემდე ვცდილობ წარმოვიდგინო ადამიანი, რომელიც წმინდა ხის
ქვეშ ზის და სიკვდილის შემდეგ სხვა განზომილებაში გადადის, მაგრამ ამაოდ.
ჩემთვის სურათი აშკარაა – ქვაზე გამოსახულია მაიას ცივილიზაციის მთავარი
„ღმერთი“ კუკულკანი ან რომელიმე სხვა პრეისტორიული ასტრონავტი, რომელიც
ერთ დროს, ქუხილით დედამიწაზე დაეშვა. სამწუხაროდ, ალბათ საიდუმლოდ
დარჩება ის, თუ რა არსება განისვენებდა პალენკეს ტაძრის საიდუმლო ოთახში.

ჩიჩენ იცა

ჩიჩენ იცა, მექსისიკ ნახევარ კუნძულ იუკატანიზე მდებარე უმნიშვნელოვანესი
პუნქტია, რომელიც ხელნაწერის მიხედვით 435-455 წლებში დაარსდა, მაგრამ იქვე
ნაპოვნია 879 წლით დატირებული მასალა, რომელიც ამ ვარაუდს უარყოფს.
ასევე ხელნაწერები გვამცნობენ, რომ ქალაქი ოდესღაც „ღმერთმა“ კუკულკანმა
დააარსა (რაც ჩემთვის საკმარისია ვივარაუდო, რომ ქალაქი ბევრად ძველია ვიდრე
ამას არქეოლოგები გვამცნობენ).
ქალაქის ცენტრში მდებარე 30 მეტრის სიმაღლის კუკულკანის პირამიდა,
უმთავრეს შენობას წარმოადგენს. პირამიდას ოთხივე მხრიდან დატანებული აქვს
კიბეების რიგი, თითო 91 საფეხურით (4 X 91 = 364). პირამიდის თავზე, ერთ დიდ
საფეხურზე მდებარეობს კუკულკანის ტაძარი. შენობის ყველა საფეხური ერთად
ჯემში რიცხვ 365 გვაძლევს, რაც წელიწადის დღეებს შეესაბამება. გაზაფხულისა
და შემოდგომის ბუნიობისას, დატანებული კიბის გასწვრივ ჩანს გველის ფორმის
ჩრდილი რომელიც კუკულკანს (ფრთოსან გველს) განასახიერებს. წელიწადის ამ
დროს ასევე შეიმჩნევა პირამიდის კედლებზე წარმოქმნილი შუქ-ჩრდილის ეფექტი. ეს ყველაფერი მიუთითებს უზუსტეს ასტრონომიულ და გეომეტრიულ
გამოთვლებზე, რომელიც პირამიდის მშენებლებმა ოდესღაც ჩაატარეს.

კუკულკანის პირამიდა.

ტლაჩტლი

1528 წელს, კარლ მეხუთეს კარზე, მეტად საინტერესო თამაშის პრემიერა შედგა.
ერნანდო კორტესმა იმპერატორს აცტეკების სპორტული სანახაობა უძღვნა
საჩუქრად. ამერიკის კონტინენტიდან ჩამოყვანილმა ინდიელებმა გრანადას
ერთერთ მოედანზე, სამკვდრო სასიცოცხლო თამაში გამართეს, რომელსაც
ტრაჩტლი ეწოდებოდა.
თამაში მრგვალი და ელასტიური მასალისგან (რომელიც შემდეგ ევროპამ
კაუჩუკის სახელით გაიცნო) დამზადებული ბურთით მიმდინარეობდა და წესები
მეტად მარტივი იყო – დაუშვებელი იყო ბურზე ხელით და ფეხის ტერფებით
შეხება და ასევე მისი მიწაზე დავარდნა. მოთამაშეები, იდაყვების, მუხლების,
თეძოების უსწრაფესი მოძრაობებით ბურთის ჰაერში შენარჩუნებას ცდილობდნენ.
მიზანი, მოედნის შუაში მოთავსებული რკინის რგოლი იყო, სადაც ბურთის
ჩაგდების შემთხვევაში, გუნდი ქულას მოიპოვებდა. ერთი შეხედვით უწყინარი
თამაში, ნამდვილად სამკვდროსასიცოცხლო გამოდგა. დასახიჩრებული
მოთამაშეები მოედნიდან გაჰყავდათ.
ტლაჩტლი აცტეკებმა მაიას კულტურისგან გადაიღეს, სადაც რეზინის ბურთი
პლანეტას განასახიერებდა, რადგან მათი აზრით, „ღმერთები“ სწორედ
პლანეტებით თამაშობდნენ, ხოლო სამყარო, მათი სათამაშო ადგილი იყო. დამარცხებული გუნდის კაპიტანი, „ღმერთებს“ ეწირებოდა მსხვერპლად, ხოლო
გუნდის სხვა წევრები კი მონის სტატუსს ღებულობდნენ, ხოლო უარეს
შემთხვევაში კაპიტნის ბედსაც კი იზიარებდნენ.

ტლაჩტლი. ბორჯიას კოდექსი

__________________________________________________________________

ვინაიდან და რადგანაც პოსტი გამოვიდა ფრიად დიდი გადავწყვიტე გამეყო რამდენიმე ნაწილად სავარაუდოდ სამად. იმედია დაგაინტერესათ =))))) გაგრძელება იქნება… შემდეგი ნაწილი “ეშმაკისეული ჩანაწერები და ყველა დროის უზუსტესი კალენდარი”

წყარო: წიგნი “ვინ არიან ღმერთები”

ასე დახატავდა პიკასო ჩვენი დროის “სუპერგმირებს”? =)) შენ გეცოდინება მისტერ პიკასო =)))

I was working on my Coastal New England Series in Mystic, Connecticut and came upon a lily pond in full bloom. I took a number of photographs around the pond. From that I was able to cull several that were really good. One day when I was fine tuning this image to print it, I was surprised to find that the shot is populated with a number of well camouflaged frogs. A very large version of this photograph hangs prominently in my home and my young daughters and their friends delight in trying to find all the frogs.

Water Lilies – Mystic, Connecticut can be purchased online here.

More of the Coastal New England Series, can be found on www.krauzyk.com

My portraiture, family photography and commercial photography studio in Fall River, Massachusetts’ website it located here.

The Incredible Story of Maria Esperanza

During these younger years Esperanza made the acquaintance of Padre  Pio, the most famous mystic since Francis of Assisi, who had told  people he expected to be visited by an extraordinary woman.

“There is  a young woman who is going to come from South America,” Pio  said. “When I leave, she will be your consolation.”

When finally they  met, Maria would hear his “call” even though she was far away near  Rome and she would head for his monastery at San Giovanni Rotundo on  the barren east side of Italy – where despite throngs waiting to see  him the aged priest called out, “Esperanza!”

On September 23, 1968, Maria had a vision of Padre Pio. “Esperanza,”  he said in the vision, “I have come to say good-bye. My time has  come. It is your turn.” As this was happening Geo watched with  amazement as his wife’s face transfigured into that of the Italian  priest. The next day they saw in the newspaper that Pio (whose  funeral would be attended by more than a million) had died.

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Submitted by Bob Stanley

book by blessed John

Immortals – who are they? Is it the rank of the Cathar church, meticulously erased by the Inquisition in the Middle Ages? This question cannot be answered clearly. Our immortal elder brothers reveal themselves at the end of current civilization, and open mysterious inner entries to the coming one. With the nobility ingenerated to the dispozins, the true heirs of our Divinity, they generously impart mysterious statues and hot particles of clinging to Divinity for their children and disciples.

p.s. დიზაინის შეცვლა მინდა საშინლად.. რამე მყუდრო მინდა… : (

 Pendulums have been used for centuries to find things – water, gold, oil – treasures of all kinds including answers! Through the ages, people have used the pendulum to guide them toward correct answers to their important questions. It is one of the oldest, and one of the simplest methods of obtaining information intuitively.

Just as radios pick up informaiton form unseen radio waves, the pendulum is a powerful antenna that sends and receives vibrational information from energy waves emitted by people, places, thoughts and things.

Some believe that the pendulum find the connection to the intuitive parts of the mind. “Divining” with a pendulum is  a method of connecting with a higher power in order to obtain information  from a divine source. Scientific research indicates that the pendulum responds to electromagnetic energy that radiates from everything on Earth. 

SUN PENDULUM WITH SODALITE $29

This Pendulum is 6 3/4″” LONG and comes in a shiny dark silver organza bag with descriptions ready to give as a gift.
SODALITE unites logic with intuition and opens spiritual perception, bringing information from the higher mind down to the phusical level.

BLUE LACE AGATE / CAT PENDULUM $29

THIS PENDULUM IS 8″ INCHES LONG AND COMES IN A SHINY DARK SIVER ORGANZA BAG WITH DISCRIPTION READY TO GIVE AWAY AS A GIFT.

BLUE LACE AGATE is a wonderful healing stone. Its soft energy is cooling and calming, bringing peace of mind. It opens the way to experience of the higher energies. Blue Lace Agate clears the throat chakra so that the highest spiritual truths can be expressed. It is a stone that links thought to the spiritual vibration and brings in deep peace. It resonates with the astroligical sign of Pisces.

SODALITE / CAT PENDULUM $29

Sodalite unites logic with intuition and opens spiritual perception, bringing information from the higher mind down to the physical level.

STAR OF DAVID OM PENDULUM WITH BLUE JASPER AND HORN BEADS. $29 - The scriptures tell us that "OM" is the planets primordial vibration from which the entire universe has arisen. All other sounds are contained within it. It is believed that "OM" is the mother of all languages. Repetition of "OM" enables us to maintain mental and emotional calmness, overcome obstacles and enable understanding. In Indian tradition it is a word suggestive of God.

GANESHA PENDULUM WITH RED CORAL AND HORN BEAD. $29 - Probably the most popular god in the Hindu pantheon is Ganesha, the god with an elephant’s head, who is worshipped by Hindus, Buddhists and Jainists alike.

OM PENDULUM WITH ORANGE CORAL AND HORN BEAD. $29 - The scriptures tell us that "OM" is the planets primordial vibration from which the entire universe has arisen. All other sounds are contained within it.

Coral / Jasper Pendulum $29

Turquoise Nuget / Jasper Penudulum $29

Buddha Pendelum with turquoise and wood bead. $29 Fertility Goddess Pendulum with horn, glass and turquoise bead. $29

Double Dorge Ohm Pendulum with wood symbol agte, wood and turquoise beads. $29

SOLD

 

Pendulum Instructions

Settle comfortably with your pendulum. Hold the top of the string in your dominant hand and suspend the pendulum in front of you. Allow your inner self to be still, and allow the pendulum to be still. Feel yourself as one with the pendulum, and feel the stillness connecting you and the pendulum. Always start by asking and thanking the pendulum for its help. You can do that either at the start of your session, or before and after each question. Surround your self with white light and protective energy. Ask the pendulum to show you “yes.” Sit quietly and the pendulum will start to move in a certain direction. When you are sure of the movement, tell it thank you. It will then stop moving. Repeat the previous step for “no”. It should show you a definite different direction. Thank it after each step, and it should stop its motion. Begin your questions, and keep track of what the pendulum is telling you. Keep your questions to yes and no, and be as brief and uncomplicated as you can. Remember that a pendulum is a tool, whether plain or fancy. It is there to assist you in getting in touch with your own higher self and your guiding spirits. Give it the respect that you would give any good tool, but remember that the power is coming from outside. Keep your questions and lists of questions brief. Don’t overuse your pendulum. If you don’t like the answers you get, don’t keep asking and hoping they will change! Instead, ask yourself why you need the answer to be different and look at your own attitudes. Start every session by asking to be shown “yes,” “no”. The directions may vary from time to time or with different pendulums.

By Sri Chimnoy

No mind, no form, I only exist;
Now ceased all will and thought;
The final end of Nature’s dance,
I am it whom I have sought.

A realm of Bliss bare, ultimate;
Beyond both knower and known;
A rest immense I enjoy at last;
I face the One alone.

I have crossed the secret ways of life,
I have become the Goal.
The Truth immutable is revealed;
I am the way, the God-Soul.

My spirit aware of all the heights,
I am mute in the core of the Sun.
I barter nothing with time and deeds;
My cosmic play is done.

Source: Poet Seers