Phaedo: Socrates, and the West turning Subconscious for the next 2000 years

28.1.2018

Phaedo: Socrates, and the West turning Subconscious for the next 2000 years

short introduction

– now that was a pleasant surprise:
to be fair, we never took the Greek mythology tóo serious – knowing how it was a watered-down version of Egypt; but the result was also that we neither have read many associated manuscripts.
Until one of us came to read Plato’s works: and imagine our surprise, when within the usual endless-flowery discussions, there appeared a real gem, as a section in the book Phaedo, where Socrates is displaying the things he has seen and understood.

The main points of that section we copied, below;
please remember that “all of the so-called modern West” started with Plato, 300BC [as how in scripture this new era starts with the goat, as Greece, in the book of Daniel]; and in our opinion, Plato knew all this, and knew his task to willingly cáuse the coming Ignorance — it is certainly no coincidence, that the matrix realm prepared this move, because Christ was about to be born: so that the next two millennia His followers would be blind and deaf for any context outside of this closed earth.

We saw in Habakuk [and Daniel] page, that “the vision would be Snared, until the end”; and we confirm that this ‘snaring’ is immediately related to “hiding the context of scripture”,
namely the context related to the constructs outside earth, as the land south, the Sekht fields, etc, which is exact the theme of this dialogue,

  • 1) used version: Phaedo, translated by prof. David Gallop, Trent University of Ontario; you understand that, for obvious reasons, we are not going to question the greek translation;
  • 2) section starting around 108,

  • 1] world-tree,
    as the concept from the Scandinavian religion; the centre disk is not ‘this earth’ but the Sekhet-fields; compare diagrams,
  • 2] vedic world
    mt.Meru as ‘the great pillar’ ÃÃ; lower regions as outer-court, etc;
  • 3] edfu boat
  • 4] sekht-fields
  • 5] pic bd 110 vignette,
    as the region of the disk halfway the world-tree

Phaedo

108c
‘Now there are many wondrous regions in the earth, and the earth itself is of neither the nature, nor the size supposed by those who usually describe it, as someone has convinced me.’

– he is addressing another ‘earth’ or ‘world’ as this earth; yet he is talking as if in the 3d person – similarly as the ‘fool’ in Nietzsche, perhaps as protection for the narrator Plato, himself; it is common in literature when addressing dangerous concepts, to either use ‘a fool’ telling those, or perhaps a 3d person;

109b
‘it is of vast size, and that we who dwell between the Phasis River and the Pillars of Heracles inhabit only a small part of it, living around the sea like ants or frogs around a marsh, and that there are many others living elsewhere in many such places. For there are many hollows all over the earth, varying in their shapes and sizes, into which water and mist and air have flowed together; and the earth itself is set in the heaven, a pure thing in pure surroundings, in which the stars are situated,’

– the Phasis-river is in today’s Georgia [in Russia], at the Caucasus mountain range (at the dotted line, above the word ‘Armenia’); yet no one knows where “the pillars of Hercules” were – some think these were ‘the rocks of Gibraltar’, where the Mediterranean contacts the Atlantic ocean; but we think that is invented by those who need to find the ‘sunken Atlantis’ somewhere in the Atlantic ocean, because of the quote in Timeaus,that ‘Atlantis is outside the pillars of Hercules’; and therefore these pillars are viewed as the Gibraltar rocks. More likely is that Plato used the same type “projecting another realm over cities and regions of thís earth”, just as scripture does – compare the chapters adressing Tyre, Sidon, Hamath [even further north], etc;
– these ‘pillars’ sound very much like the 4 pillars the KHENT’-boat rests upon, as “the oaks of Bashan”, aka the trunk of the Norse ‘world-tree’;

109c
‘and which most of those who usually describe such things name “aether”; it’s from this that these elements are the dregs, and continually flow together into the hollows of the earth. Now we ourselves are unaware that we live in its hollows,’

– a curious line; if you compare diagrams, where earth is at the left bow of the boat (or as ‘this earth is at the tip of thou western horn’, per CT), then he must describe ‘the earth’ as [the imaginary globe around] the disk in the world-tree, and the “we live in it’s hollows”; as hollows at the edges of that globe around that disk; the line also strongly suggests that aspects of this earth are ‘being fed’ by that disk-land, as “aether from there flowing towards here, and forming things of this earth – but of lower quality”,

110
‘were anyone to go to its surface, or gain wings and fly aloft, he would stick his head up and see -just as here the fishes of the sea stick their heads up and see the things here, so he would see the things up there; and if his nature were able to bear the vision, he would realize that this is the true heaven, the genuine light, and the true earth. For this earth of ours, and its stones and all the region here, are corrupted and eaten away, as are things in the sea by the brine; nor does anything worth mentioning grow in the sea, and practically nothing is perfect, [……..] in no way worthy to be compared with the beauties in our world.’

– he has no high opinion about THIS earth; note how he is constantly trying to make clear the juxtaposition between ‘that land’ and ‘this earth’; yet one time he uses the term “this earth of ours” as ‘this earth’, then saying “the beauties in our world” meaning Sekhet-Áaru;

110a
‘Well then, my friend, first of all the true earth, if one views it from above, is said to look like those twelve-piece leather balls, variegated, a patchwork of colours, of which our colours here are, as it were, samples that painters use. There the whole earth is of such colours, indeed of colours far brighter still and purer than these: one portion is purple, marvellous for its beauty, another is golden, and all that is white is whiter than chalk or snow; and the earth is composed of the other colours likewise, indeed of colours more numerous and beautiful than any we have seen. Even its very hollows, full as they are of water and air, give an appearance of colour, gleaming among the variety of the other colours, so that its general appearance is of one continuous multi-coloured surface. This being its nature, things that grow on it, trees and flowers and fruit, grow in proportion; and again, the mountains contain stones likewise, whose smoothness, transparency, and beauty of colour are in the same proportion, ‘

– the ‘twelve-piece leather balls’; it appears he addresses sacred geometry as dodecahedrons etc, as concepts which the Greeks liked very much; in the pic you see how this earth is [likely being] formed and enveloped by these, [termed as the Buckminster-fuller dome concept]; but here, we suspect that he describes how the fields have this kind of Dome over them, as well –
either as protective dome, or as the ‘globe’ mentioned previously; and, according to the descriptions, causing total different qualities as our mere sunlight we get upon this earth.
The book of Job adresses the ‘monster Leviathan’; and though many think it was some crocodile type, if you look at the context, this monster represents the construct béing the world-tree and Torus (see diagrams); then is the line “…his scales are so perfect; they lock-in to eachother, and no arrow can pass through them” too impossible to be a Buckminster-fuller Dome being described here…?

Plato relates this character of light to ‘gemstones’;
compare how ‘the new jerusalem’ also will have ‘gates of beryl, amethyst, topaz, etc’ (and there was also the treasury in the eden gate – as the precious stones which became covered); suggesting that “gems” are related to representing some kind of “dimensional quality”; and note how he immediately links this quality with “the growth and beauty of fruits” (compare vignettes as Ani papyrus, or Seti tomb); and, in turn, remember how befóre that, the garden of eden was perfect, even so much that “Eve saw that the apple of the tree of good&evil looked beautiful”,


110e
‘it is from these that the little stones we value, sardian stones, jaspers, emeralds, and all such, are pieces; but there, every single one is like that, or even more beautiful still. This is because the stones there are pure, and not corroded or corrupted, like those here, by mildew and brine due to the elements that have flowed together, bringing ugliness
and disease to stones and earth, and to plants and animals as well.’

– the “bringing disease to stones” is a bit tough for us to grasp; but it is clear that he tries to describe how even the gems on this earth are inferior copies of the real nature of the types of gems, abroad, (and on top of that, a difference in quality between theirs’ and eden’s),

111
‘the true earth is adorned with all these things, and with gold and silver also, and with the other things of that kind as well. For they are plainly visible, being many in number, large, and everywhere upon the earth; happy, therefore, are they who behold the sight of it. Among many other living things upon it there are men, some dwelling inland, some living by the air, as we live by the sea, and some on islands surrounded by the air and lying close to the mainland; and in a word, what the water and the sea are to us for our needs,
the air is to them; and what air is for us, aether is for them.’

– the ‘adorned with gold and silver’ – compare “and the gold in eden was good”, Genesis; before it got stolen as glyph NUB; remember how the city of Tyre is described as “having streets of gold mixed with mud” (page);

2) the “other living things” is a bit Vague – why not say ‘animals’ – or he means “alien creatures”?

3) the “some live near the air” in context can be ‘the solarplane shores’ ÁT’EB+; the ‘air’ then being “eden aether”
(or why say that?), but unclear is whether he hints at NEFU, ‘braeth-air’ or T’ESHER,


111b
‘Their climate is such that they are free from sickness and live a far longer time than people here, and they surpass us in sight, hearing, wisdom, and all such faculties, by the extent to which air surpasses water for its purity, and aether surpasses air. Moreover, they have groves and temples of gods, in which gods are truly dwellers, and utterances and prophecies, and direct awareness of the gods; and communion of that kind they experience face to face. The sun and moon and stars are seen by them as they really are, and their happiness in all else accords with this.’

– the protective eden-dome made [the bodies of] Adam, Noah, Methusalah etc to live 100ds of years; yet after the noah deluge [somewhere 8000bc], that drastically changed for us when this earth was being ‘installed’ by them [compare glyph H’EB, ‘festival of completion of the solarplane’]; We came to live in an earth which obeys the solarplane laws, as a rather bulky, primitive type ‘biological life’, inside “a hollow” as per text above; yet it is not clear to us, still, how they raised the protective dome;

note how he addresses a type of psychic communication between them; and compare how many of the litanies in Rg-Veda are “hymns óf the Ba-spirits over their own gods” – in a bizarre way, they are very ‘honourfully treating their gods’, making us here to realize that IEUE deserves the same: right now, already, even in our fallen state;

the ‘groves and temples of the gods’ are clear, but “the sun and moon, as they are” is a bit dark – how so? Is Rã a factual deity – of which we but see one aspect – as a ball of fire..?

111d
‘Such is the nature of the earth as a whole and its surroundings; but in it there are many regions within the hollows it has all around it, some deeper and some more extended than the one in which we dwell, some deeper but with a narrower opening than our own region, and others that are shallower in depth but broader than this one. All these are interconnected underground in every direction, by passages both narrower and wider, and they have channels through which abundant water flows from one into another, as into mixing bowls, and continuous underground rivers of unimaginable size, with waters hot and cold, and abundant fire and great rivers of fire, and many of liquid mud, some purer and some more miry, like the rivers of mud in Sicily that flow ahead of the lava-stream, with these each of the regions is filled, as the circling stream happens to reach each one on each occasion. ‘

– so first line repeats “that this earth (in which we dwell) is párt of their whole disk, halfway the worldtree”, the disk “being surrounded by hollows”, kind of like the Soho pic to right?
we are not sure what to do with the different type hollows, shallow or deep, nor with the ‘underground rivers’ – if they are “muddy” then they must be theirs: since Tyre and the land Geb are described as ‘mire’ (Isaiah page), perhaps these are the “base” of the fields, carrying and positioning it…? And the ‘circeling stream’ as T’EBEN? or QAB intestine related?

112
‘All of this is kept moving back and forth by a kind of pulsation going on within the earth; and the nature of this pulsation is something like this: one of the openings in the earth happens to be especially large, and perforated right through the earth; it is this that Homer spoke of as: A great way off, where lies the deepest pit beneath earth; and it is this that he, and many other poets have elsewhere called Tartarus.’

– the “openings in the earth” can hardly be else as the Õn gate [as SBA], as the region through which enter the eden-aspects into their region”; eden being termed ‘Tartarus’ here, but we are not sure yet whether that is the outer-court, or also the inner-court; and also the “pulsation” interests us, but it doesn’t supply further context. [Tartarus was ‘the underworld’, from which the serpent Typhon was born from (as Adam) and his partner Echidna, and though very interesting, that theme does not belong here, right now – please look them up];

112b
‘Now into this opening all the rivers flow together, and from it they flow out again; and each acquires its character from the nature of the earth through which it flows. The reason why all the streams flow out there, and flow in, is that this liquid has neither bottom nor resting place. So it pulsates and surges back and forth, and the air and the breath enveloping it do the same; because they follow it, when it rushes towards those areas of the earth and again when it returns to these; and just as in breathing the current of breath is continuously exhaled and inhaled, so there the breath pulsating together with the liquid causes terrible and unimaginable winds, as it passes in and out.’

  • 1) “into this opening all the rivers flow together”, as Dumizu connecting the streams [as wick-H’], then going Up; and compare aztec mountain streams [pic],
  • 2) “and they flow out again”, by Seshat-flame, or as extensions of her;
  • 3) “acquires the character” – unclear,
  • 4) “flow in and out” (+the Õn gate), as the double-valve she is;
  • 5) “unimaginable winds”, we know they use MEH’IT, ‘north-wind’, root MEH’- ‘north’ and ‘to fill’; but for us the difference between ‘aether’ (the streams) and ‘winds’ is not quite clear –

112c
‘Now when the water recedes into the so-called “downward” region, it flows along the courses of those streams through the earth and fills them, as in the process of irrigation; and when it leaves there again and rushes back here, then it fills these ones here once more; these, when filled, flow through the channels and through the earth, and reaching the regions into which a way has been made for each, they make seas and lakes and rivers d and springs; and then dipping again beneath the earth, some circling longer and more numerous regions,
and others fewer and shorter ones, they discharge once more into Tartarus, some a long way and others a little below where the irrigation began; but all flow in below the point of outflow, some across from where they poured out, and some in the same part; and there are some that go right round in a circle, coiling once or even many times around the earth like serpents, and then, after descending as far as possible, discharge once more. It is possible to descend in either direction as far as the middle but no further; because the part on either side slopes uphill for both sets of streams.’

– What a line.
gif pic: we understand that he describes the streams “filling the channels” as per BD110 vignette, and there are several possibilities for the irrigation theme, as – H’EP, etc; but the idea of ‘coiling around the earth like serpents’, the ‘descending and coming up’, and even the ‘pulsating’ could be depicted a bit as per gif; last line we don’t know what to do with it;

113
‘Now there are many large streams of every kind; but among their number there happen to be four in particular, the largest of which, flowing outermost and round in a circle, is the one called Oceanus; across from this and flowing in the opposite direction is Acheron, which flows through other desert regions, and in particular, flowing underground, reaches the
Acherusian Lake, where the souls of most of those who have died arrive, and where, after they have stayed for certain appointed periods, some longer, some shorter, they are sent forth again into the generation of living things.’

– the ‘four rivers’ remind of the ‘four rivers of eden’, yet nothing is sure here –

  • 1) the attributes are too few to can be 100% sure; where we saw in other pages that Ouranos is related to eden, Oceanos is said to be his son, suggesting this river as the (split-off) watercourse. Others consider him to be related to VRtra [as eden tile], who held back the waters, and slain by Indra per Rg-Veda;
  • 2) then almost per definition, Acheron needs to be ‘the stream the Rã boat sails upon’, and indeed this river seems to be the father of Asclepius [saturn wick-H’]; but again there is too little to go by.
  • 3) Acherusia – either a pool or a cave; perhaps the SH-pool north (as Nineveh?), if it is indeed this fish-soul pool, it could perhaps be linked to last line;

113b
‘The third river issues between these two, and near the point of issue it pours into a huge region all ablaze with fire, and forms a lake larger than our own sea, boiling with water and mud; from there it proceeds in a circle, turbid and muddy, and coiling about within the earth it reaches the borders of the Acherusian Lake, amongst other places, but does not mingle
with its water; then, after repeated coiling underground, it discharges lower down in Tartarus; this is the river they name Pyriphlegethon, and it is from this that the lava-streams blast fragments up at various points upon the earth.’

  • 1) Phlegeton, Seneca mentioning “it has changed it’s course”, also term typical for split-off watercourse; it ‘discharges in Tartarus’ [outer-court] as per above; it does nót mingle with the SH-pool; yet it seems to be “in the middle of the other two”..? we have similar problem here as with ‘the Ganges and Indus’ in MH;

113c
‘Across from this again issues the fourth river, first into a region terrible and wild, it is said, coloured bluish-grey all over, which they name the Stygian region, and the river as it discharges forms a lake, the Styx; when it has poured in there, and gained terrible powers in the water, it dips beneath the earth, coils round and proceeds in the opposite direction to Pyriphlegethon, which it encounters in the Acherusian lake from the opposite side; nor does the water of this river mingle with any other, but it too goes round in a circle and discharges into Tartarus opposite to Pyriphlegethon; and its name, according to the poets, is Cocytus.’

– Cocytus as ‘lamentation’;
but conclusion must be, that at this point we can’t say anything about neither four –

113d
‘Now when those who have died arrive at the region to which the spirit conveys each one, they first submit to judgement […..] and all who are found to be incurable because of the magnitude of their offences, through having committed many grave acts of sacrilege, or many wrongful and illegal acts of killing, or any other deeds that may be of that sort, are hurled by the appropriate destiny into Tartarus, whence they nevermore emerge. […..] But as for those who are found to have lived exceptionally holy lives, it is they who are freed
and delivered from these regions within the earth, as from prisons, and who attain to the pure dwelling above, and make their dwelling above ground.’

– the souls who were too evil, while on earth, are sent to Tartarus [eden], while the souls who were good, can go live in the Fields, as “the dwelling above” [sic];

114d
‘[if] it is true about our souls and their dwellings, given that the soul evidently is immortal, this, I think, is fitting and worth risking, for one who believes that it is so-for a noble risk it is-so one should repeat such things to oneself like a spell;’

…. which need to be ‘recited’ constantly – hence the pyramid texts, etc., in order to keep invoking that realm and fields: as to not get [spiritual-] Blind again just as the rest of humanity!
And that blindness is going on until this very day… – it is clear, that “the HQ of who really rules this earth, is the Fields”:

118
‘[when Socrates had drunk the poison], after a short interval he stirred, and when the man uncovered him his eyes were fixed; when he saw this, Crito closed his mouth and his eyes. And that, Echecrates, was the end of our companion, a man who, among those of his time we knew, was-so we should say-the best, the wisest too, and the most just. ‘

—- end Phaedo

2] the symbolic meaning of Socrates dying

– Socrates represented ‘the previous era’, as opposed to Plato’s “enlightment”,
therefore Plato almost demánded that Socrates was to be silenced; yet if you read the last line above, you see how strange this turning-point in history was. In order fór his new enlightment to succeed, it was required that all the information above, as information from the preceeding era, would become ‘subconscious’; and indeed the churchfathers (and later philosophy in general) started all out with the new Platonic mindset, but read: having the daimoon as ‘the internalized wisdom’, as advocated by Plato – without the context of reality, as above.
Resulting in the so-called “modern western man consciousness”, having no clue anymore that those things actually exist – but is living in this Fake solarplane ‘reality’ as Nasa says it is.

loNe 30.1.18 first version
Posted: January 28, 2018 at 4:05 am by loNe
Last Modified: February 11, 2018

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