chapter 22 part I: the monkey army building the bridge toward Eden

ramayana ch. 22:

the monkey army building the bridge toward Eden

pungudu com

• a) introduction to chapter 22 ( yes, again one )though finds like “Adam’s bridge”, (*pic,to right) are indeed interesting, it is not what the writer intended when addressing the Rama-Setu. Our minds like to ‘see’ understandable things, and couples the used terms immediately to some visable event – but we saw how aspects of the other world are but projected into symbols downhere.

  factshunt.com

• • b) technics of Sanskrit -a living language
    we realize very well that it’s a new world for us – but we learn very fast.
    First, that the structure of Sanskrit resembles the hieroglyphs; in the way
    how (parts) of words are used in other clusters with additional meanings.
    Our English is more like a ‘dead language’: we can use a word as ‘bridge’
    which is unrelated to other words nor has wider context.
    But suppose your car brand was called ‘Lori’, the term used for valuable
    ‘manau’ and the act of stealing ‘malor’, then you start seeing a pattern.
  • c) the labyrinth, the context and pollution
    exactly like the glyphs, most of the Vedic deities represent a ‘construct’,
    but after identifying them, also their names are interlinked with wider
    aspects (see above); and problematic are the dozens of split-off gods,
    who then represent another aspect of the same theme. The material
    becomes to be só extensive, as layer upon layer, that the main line gets
    Blurred constantly.The three main books, Mahabharata, Ramayana and Rigveda, appear the
    most ‘trustable’ to us – because the words used in those, are congruent
    with the context: as opposed to the later Purana’s, who mixed things up,
    leading into the jungle of Hinduism, where nobody understands anymore
    which deity represents what again.
    The reason for this pollution is a Metaphysical one (why history happened
    as it did): when (original) christianity started in Europe, the goal of the
    Pantheon was to make the West ‘unconscious’, by creating the so-called
    modern man type thinking, which is a consciousness non-connected with
    the ideas of the olden times. This causes a (spiritual) Legal barrier, and is
    exact why the pantheon will Sit within this gap.
    From every of his religious sides he attacked the West – starting by Plato,
    then with his church descending from the Roman emperors, and all the time
    directing it from his powerhouse HQ in the East.
    Around 250AD, during the indian Gupta-dynasty, he started to cover-up the
    possible knowledge of the Veda’s: nine wizards were the advisors of that
    dynasty, and the ‘heliocentric view’ became common – a view oppósing
    the older veda’s! – until finally the concept entered Europe in the days of
    Copernicus; and many ideas and concepts went the similar way.
  • d) textnotes
    ..we needed to tell the above, because yes we intend to find back in the Veda’s
    the same concepts as we saw in Egypt, and no we do not consider that being
    prejudicial. But any confirmátion could only be derived from the use of their own
    words (like with glyphs), so in the added dictionary sections, we try to use only
    those terms which are used in the three books themselves, as (RA) (MH) and (RV),
    so that yóu also can follow the thoughtline – and that we don’t but make things up.
    We apologize for the un-readability of the original text –
    but you know we are not here to present some flowery discourse,
    but go dissect every term in order to find whát is it they address.

[draft – 24/6]

chapter 22

1. then; Rama; spoke; (these) harsh; words; to the ocean; “O, Ocean! I will make you dry up; now; along with your nethermost subterranean region.”
2. O, ocean! a vast; sand; will appear; (when) your water gets consumed by my arrows; you get dried up; and the creations inhabiting you get destroyed; by me.

• • 1. so he addresses these words to eden’s realm;
       it is the theme of Edfu, where Horus describes the receding of the waters (as eden’s dimension), and the first dry land is called (glyph) Ta-tHNN; while befóre that event, the book of Genesis tells in the same terminology the “separation of the waters” (being the M-realm and Leviathan). These are not mere versions of the same event – because where Genesis séparated both realms, Edfu mixes them up again.
       Where the spells and Ramayana describe the victory of Õn, soon agáin will be a ‘dry place’, this time as the dimensional mount Tziun, also meaning ‘dry place’ (as restored eden, see Ezekiel pages),

3. O, ocean! by a gush of arrows; released by my bow; our monkeys; can proceed; to the other shore; with even their feet.
4. O, Sea the abode of demons! you are not able to recognize; my valor; nor prowess; by your discernment; you will indeed get; repentance; at my hands.
5. the exceedingly powerful Rama; fixing; an arrow; resembling the Rod of Brahma (creator); and charged; with a missile presided over by Brahma; to his excellent bow; stretched it.

• • 1. rod of Brahma – also Meru-Danda, the spine of the world-axis; that is, as the pole inbetween the caduceaus, or the G-axis inbetween the K and Q axis (*pic);
       that this rod is mentioned here in the text, connects it immediately to the ‘bridge’,

6. (while) that; bow; was being stretched; by Rama; both the heaven and earth; suddenly; seemed to be split asunder; mountains also; were shaken.
7. then; darkness; enveloped; the world; the quarters; did not shine; lakes; and rivers; soon; were agitated.
8, 9. moon; sun; along with stars; moved; obliquely; (and though); the sky; was lit; by the sun’s rays; it was enveloped; by darkness; and shined; with a blaze of hundreds of meteors; (while) thunders; reverberated; with an unparallel sound; in sky.
10. series of celestial winds; blew; in their colossal forms; drawing out; clouds; again and again; then; tore up; the trees.
11. (the wind) shattering; the mountain peaks; broke off; the points of the rocks; winds of great velocity; struck together; in the sky; emitted; flashes of radiance; proceeding from lightning; with a great sound; and then; they (became); great thunders.
12, 13. the living beings; which were; visible; cried out; along with the thunders; the visible; beings too; gave off; terrific noise; (the beings) were overpowered; and also very much anguished; they did not move; due to fear.

• • 1. the context cannot be about Eden, since they still need to invade her –
       therefore it must be “at their own side”, read, the solarplane and above;
       the ‘living beings’ as their own neanderthal-humanoids, and the entire
       theme sounds like a huge type Vortex downwards is being caused: because
       of the link to creating the world-axis (torus axis);
       note how the description is alike the section in Rev. 6 where ‘the sun becomes black’,relating to this specific area as the first being restored,

14, 15. thereafter; the great ocean; with its waves and water; along with creatures; including snakes; and demons; became; soon; possessed with terrific velocity; due to speed; and swelling of waters; it crossed beyond; the other; shore; for a Yojana (eight miles)

• • 1. the vortex of the tornado starts descending into eden’s realm;
       perhaps only as the start of their later much larger vortex (*pic above);
       this concept could then be the strange ‘needle’, presented in the ritual
       of opening the mouth (see plate X in pages),

16. Rama; born in Raghu dynasty; and the annihilator of enemies; did not retreat; (before) that; ocean; and crossed its limits.
17. then; Sagara the god of ocean; himself; raised; from the middle; of the ocean; as the sun;
(raising) from the huge mountain of Meru; at dawn.
18. the ocean; along with snakes; of flaming jaws; appeared; with a hue of glossy emerald; adorned with gold.
a) Sagara:

• • • sagara; ‘provided with moisture’, atmosphere (RV)
    • sagara; ‘containing poison’ (RA) likely as sa-having + gara
    • gar-bhathi, ‘breeding place, nest’ (RV), sounds as (glyph) SESH nest
    • gar-bhdhata, ‘containing in the womb’ (MH)
    • gar-bhastha, situated in the womb, (MH)
    • gar-bhin, pregnant,impregnated,filled with (RV) pregnant woman (MH)
    • gar-dabhi; a she-ass (MH)
    • gar-jita, crying, roaring, thundering (MH)
    • gar-ta, high seat, throne (RV)
    • gar-uda, (RV,MH), likely the phoenix (glyph) BENNU,

    • b) the snakes with ‘flaming jaws’ remind of the ape Hanuman, whose name integrates ‘jaw’ (glyph) ÃR as hanu, ‘jaw’; the theme is similar to the poster of the shark-movie ‘jaws’, even the very glyph ÃR is “to rise up”; the sanskrit Man- cluster is generally ‘to devour’, and where you see the ÃRT, to right, the t is place-T-e (remember in part I the mayan monkey holding the cup with the T upon it); – we could not find the related texts yet, but he is often depicted as “setting ablaze Lanka with his fiery tail”: this tail representing the tornado-vortex [and may well be the glyph SET’, ‘tail’],

19, 20, 21,22, 23, 24. the valiant; ocean; the lord of rivers; wearing a wreath of pearls; with his eyes resembling lotus- leaves; bearing; a beautiful; garland; made of all kinds of flowers; on his head; with ornaments of refined; gold; adorned; with excellent jewels; made of pearls; from his domain; decorated; with different kinds; of gems and metals; resembling the Himavat Mountain; he wore; on his broad; chest; a locket; sheding a white luster; resembling a Kaustubha gem (adorning the bosom of Lord Vishnu.); and hanging in the middle of a single string of pearls; with a multitude of waves, whirled around him; encircled by the clouds and winds; escorted; by rivers; mainly Ganga and Sindhu; equal in form; to deities; and endowed with diverse forms; approached; Rama; with joined palms; who stood with arrows in hand; addressing as “Rama!’ first; spoke; (the following) words:

• • 1. kaustubha;
       

       -‘name of a celebrated jewel (obtained with thirteen other precious things at the churning of the ocean and suspended on the breast’ (MH,RA); the world-axis in the text being the pillar (*pic right); and our interpretation of the term as likely from ku, ‘bad’ and stub-, ‘to utter a joyful sound, hum, make a succession of exclamations, shout (especially applied to chanted interjections)’ (RV); suggesting that this is the aspect related to “the mouth of eden” (sheb-dome), because of the “thundering (voice)” cluster, before, they now own – and is at the place of the Sba-stargate,

    2. interpretation of Sagara:
       in context, he must represent the construct as Anubis (*pic),
       but then as their combined undirected-masculine and -feminine
       (as counterpart of the woman), his head becoming the phoenix;
       yet in his belly is still the mixture with the split-off Root, hence
       the ‘poisonous breath-air’ (glyph) NEFU; the kaustuba may be
       the place where the Watercourse enters the sheb-eden-dome.
       The “ass” is related to ithyphallic (glyph) ÃÃU, but that thme is for
       later,
    3. per text, Sagara ‘lives in the middle of the ocean’ (eden’s),
    4. he is the father of Dasharata (Orion) and Rama (Saturn), as well
       as Bhaghirata; the latter made their captured Watercourse flow down
       into the cauldron ABTU (*pic), because Sagara’s sons excavate
       (the earth) so a cavity will appear, which will be the ‘ocean’ when the
       river Ganges will fill that cavity,
    5. he raised (glyph ÃR!) fróm the Meru-mountain, in top of cube,
       read: as Anubis, with his head onto above the cube,
    6. he is the ‘lord of rivers’ – presumingly the “7 rivers they just cut-off”
       (see part I, Vala);
    7. the ‘Kaustubha-gem’, as one of 14 gems, which can correspond
       to the 14 regions (glyph) ÁAT in the thes-domes above cube-H;
       the term appears to relate a similar construct called Purusha
       (and yes we found a translated hymn about him, in RV! ),
    8. the ‘multitude of waves’ must be Anubis’ necklace; related to
       the ‘encircled by clouds and winds’ as (glyph) SHEN and
       hailstorm Shenát, encirceling eden-sheb-stone (see bd141);

25. O, beloved; Rama! earth; wind; ether; water; and light; remain fixed; in their own nature; taking refuge; in an eternal; path
26. hence; I; am fathomless; and my; nature; is this; being impossible of being swum across; It becomes; unnatural; If I am shallow; I am telling; you; this.
27. O, prince! neither from desire; nor ambition; nor fear; nor from affection; I am able to solidify; my waters inhabited by alligators.
28. O, Rama! I; will make it possible; in that manner by which; you can go; in every way; I will arrange; a place; for the monkeys; to cross me; and bear with it; as far as; the army; crosses me; the crocodiles; will not be aggressive.

• • 1. so the strange situation develops, that their Anubis-construct is shown,
       but not realized yet – because he is still within the to-be-cauldron,
       telling Rama that he is guarded by alligators (eden’s masculine power);
       and verse 26 should read that the technical aspects
       of their creation cause that he is too solidly grounded [to his place] that he
       cannot swim-across to the M-realm (and if he could, he would get ‘shallow’,
       since he represents the core of their obtained mixed-realm),

29. then; Rama; spoke; to that ocean; (as follows); Listen; to me; this; great arrow; should not be in vain; in which; direction; should it be descended?
30. hearing; Rama’s; words; (the) large splendid; mighty ocean; seeing; that; powerful arrow; spoke; the following words; to Rama:
31. there is; a certain; place; which is northward; to me; it is well known; as Drumatulya; as; you; are well known; in the world.
32. numerous; robbers; of fearful aspect and deeds; having the sinful Abhiras as their chief, drink; my; waters; there.
33. I am not able to bear; that; touch; of those; wicked people; the evil doers; O, Rama! let excellent arrow; be released; on them; there; with out vain.

• • 1. Abhiras, similar is used in RV as abhirastra,’conquering dominions’;
       perhaps from -abhi,’fearless’ (RV) and -ras,’tasting, delighting’ [in] (MH),
       that context would make sense since ‘those drink his waters’;
       • the term Drumatulya appears to can be also Drumakulya; druma- as the
         term for ‘tree’ in general (MH etc) [but likely derived from related clusters
         as dhruma, ‘ fixed, firm, immovable, unchangeable, constant, lasting,
         permanent, eternal’ (RV), in either case related to an eden tree; the -D
         should be related to ‘light’ ];
       • kulya as ’eminent family or race’ and ‘house’ (read: eden), but more
         likely a composite word as the Ku-, ‘evil’ plus the term ‘region’;
       • tulya as similar, the cluster seems to be about ‘to balance, equal’, with
         several (MH and RV); from root ‘tul’, ‘to lift up, to raise’ (RA), and
         ‘to counterbalance’ (RA), with -lya as “the region to raise”, glyph ÃR;
         it reminds immediately to the Great Balance MÃKHAT, and we suspect
         that also in Sanskrit the T-vowel can represent place-T;
    2. the line ‘who drink my waters’, read: the undirected feminine of them
       now as dírected-feminine, under eden’s rule; compare the line in the book
       of Henoch, that “leviathan and behemoth will be given (again) as food”,

34. hearing; those words; of that Ocean; the high soled; (Rama) released; that arrow; which was excellent; and splendid; towards the place as directed by the ocean.
35. the place, where; the arrow; whose splendor was akin to that of a thunder and a thunder–bolt; was descended; by Rama; that place; is indeed famous; as desert of Maru; on earth.

• 1. Maru: lit. desert, sandy waste (MH), read, as dry-place, see note at 3];
     • mar-akata, ’emerald’ (RA)
     • mar-ana, ‘the act of dying’ (MH)
     • mar-anadharma, ‘the law of death’ (RA)
     • mar-iya, ‘to be cleansed or prepared (said of soma-) (RV) glyph UÃB,
     • mar-man, mortal spot, ‘vulnerable point, any open or exposed or weak or
       sensitive part of the body (RV),
     • mar-man, ‘anything which requires to be kept concealed, secret quality,
       hidden meaning, any secret or mystery (MH), which relates to both the
       glyph SHETA as ÁMEN (the fortress as hidden-corner, see Op. of mouth),
     • mar-sána,’touching (especially a woman)’ (MH), phallus-theme?
     • mar-tyadharman, ‘having the character or properties of a mortal, any human
       being’ (MH), cluster of similar; likely indicating ‘blueprint of a human’,
       compare Henoch’s “mankind”, see below;

• b) so close is the mimick, just like in glyphs, of MER- and MAR-, and the context
  shows that they adress eden’s sheb-dome here, containing already the emerald
  glow [which will be in full at Rev. 4, see *pic diagram above]; but now it is their
  mimick-emerald named (glyph) UATCH which will take over;
• c) related to Mar- in multiple (but containing the meanings as above!) are the
  Marut “the flashing or shining ones”, as sons of Rudra (eden, see part I), living
  in the middle-sphere (MH), read: not the cauldron south, nor the field of reeds
  north [compare the picture, right, where the hindu religion names everything
  south as Patala],

d) Vra-na and TEKH, many ‘boils, ulster’ etc. contain the SH-pool glyph, as well as ‘urine’, USESH, which is nothing else as the unadulterated ‘word the Watercourse brings’; the lower tile in the diagram must be the SH then (where the upper, with forests, is the B from ‘solarplane’; together forming the (hebrew) sheb-dome). Then the spells turn the character Inverse, and SH becomes KH – with numerous stepdowns, but noticable KHEN, “to hover over”, indicating immediately what they do; as it’s stepdown KHENEM, “to inhale the fragrance”, to KHET, ‘staff’ (former eden-double root ÃPP), and inversed as TEKH and T’EKH (*pic, similar meanings, we cannot post all…). T’EKH is in all three versions ‘to drink, get drunk, etc’, thinking about Soma, the glyph makes sense, T’EKHÁ, ‘to weigh, balance, pummet of scale’, (vedic) tul-, above, T’EKHEN, ‘to hide’, (vedic) mar-, above, T’EKH, ‘to overthrow’, T’EKHTU, ‘boulders on a road’, the word incorporating ‘to overthrow’ as well as plummet; the TEKH-cluster has many related aspects of this place, representing what is the góal of this chapter 22: see “boulders on a road” and compare picture at the top of this very page!

38. from that place; a terrific; splitting sound; was born; water; was dried up; in those cavities; by hurling of that arrow.
39, 40. that desert of Meru; became famous; in the three; worlds; Rama; the son of Dasaratha; wise man; and a valiant man like a celestial; made that cavity dried up; and gave; a boon; to the desert of Maru.
41, 42. due to granting of a boon; to that desert Maru; by Rama; the place became most fit for cattle; having tasty fruits and roots; with a lot of clarified butter; lot of milk; sweet smelling; having various kinds of herbs; thus; it became; an auspicious; and suitable; move; consisting of; these; merits.

note how there are two deserts – of Meru (theirs) and Maru, the splitting sound is the chisel of the opening of the mouth; we saw in BD that they wanted the fire, withín the two stones; here is written similar, but then as the replenishing water of the Watercourse tó that place dried up; the used word for ‘cavity’ has as root ku-, ‘bad’; the cavity is often used in glyphs as their created QERRT-caves (the 12 now right on top of the sheb-dome), or T’EPH’ET, the doubled-cavern, note another cavern: — gharma, ‘a cavity in the earth shaped like a cauldron’ (RV) = ABT’U! the ‘three worlds’: their dualistic realm, plus (a part) of eden’s; see trishala trident (*pic right), in many depictions is this scroll with a cord present – the latter being most probably the “rolled-up scroll of the sky of earth in that that place”, as (glyph) SA; the trident should be the original of the French’ fleur-de-lis, and is similar to the (glyph root) ÁAB, ‘the east’,as similar spear, having pierced a rectangle and having two feathers at either side [below glyph is “to desire to have the watercourse of the east”], the ‘boon’ is said to be a kind of alm (after the person made penance); but should rather be understood as ‘holding hostage some aspect’ or ‘a forced exchange of aspects’; the boon being that eden from now on was to deliver aspects, being a place which could be used fór their meat and milk; in glyphs, the term for ‘alms’ is AU, ‘outstretchedness, totality’, but in spells representing ‘144,000 stolen aspects of eden’, see Rev.7,

43. then; while that; cavity; was burning; ocean; the lord of rivers; spoke; these; words; to Rama; who knew all scientific treaties.

1. scientific: we can but find the root of used word,
   • sarva, ‘omni-, all sorts, various,etc’ (MH)
   • sarva-bhaksa, ‘eating or devouring everything, omnivorous’ (RA, MH)
   • sarva-bhutantuka,’destroying all beings’ (MH)
   • sarva-ga, ‘all-pervading, omnipresent’ (MH)
   • sarva-jnãtva, ‘omniscience’, (RA,MH)
     but the whole cluster escapes us at the moment; perhaps similar to (glyph) REKH, ‘to know’ (knowledge), but in all spells used as “to know fróm eden”, to know her secrets,

44. O, excellent man! this one; named Nala; a glorious person; is the son; of Visvakarma; who was given a boon; by his father; and equal to; Visvakarma.
45. let this monkey; a greatly energetic one; build; a bridge; in me; I; can hold; it; He; is the same; as;his father.

1. Nala: ‘a species of reed’ (MH), read: a soul-spirit,
   in older spells the (glyph) NEBÁ is used, later turning into
   [sekhet] ÁARU, [field] of reeds, the Elysian fields above
   the cube-H; Nala is the son of Kubera (MH), who appears to
   be the Behemoth-realm itself, represented as wealthy regent;
2. Vishwakarman; rather obscure, “all-maker”, likely as a type
   consciousness, since he presides over all manual labours as well as the sixty-four mechanical arts (64 is matrix-type consciousnesses, which return in themselves), so probably themindset of the Watchers, who made the ape-sons like Nala [ as ‘reeds’, (glyph) Nebá ];

46. thus; speaking; the god of Ocean; disappeared; then; Nala; the more distinguished among monkeys; stood up; and spoke; words; (these) to Rama; of great power.
47. the great ocean; told; a truth; I; will construct; a bridge; (across) the large; ocean; taking recourse to; the ability; of my father.
48. this; Sagara; the formidable; mass of water; in fear punishment; wished to see a bridge constructed; (and) gave; a passage; to Rama.
49. on the mountain of Mandara; the following boon; was given; to my mother; by Visvakarma; “O like lady! a son; equal; to me; will be born; to you.

note:

words and quotes used from the great link sanskritdictionary.com

starting the Bridge

1. the Mandara mountain:
   the Ma- cluster is negative (as opposed to Me-) and was referring to eden; here the Manda- root is “slow, simple, etc”, where “Mandara is the name of a sacred mountain (the residence of various deities; it served the gods and asuras for a churning-stick at the churning of the ocean for the recovery of the amṛta- and thirteen other precious things lost during the deluge”; but the context does not show the were 14, see below;
   – amrta, ‘immortality’ (RV) [appearing to be nectar], as a quality,jewels:
   these “precious things” are jewels, Ratna. The topic is a bit tricky, because the RV does not mentions the jewels as such, but describes ratna as ‘related to light’, as quality of it – apparently of (glyph) HRU, ‘mutilated eden light’ [spells do similar];
   while Mahabharata describes but the nature of some gems, like the pearl; or the crystal Sphatika, where the town of Kubera is decorated with crystal-like gold buildings (MH3); or the cat’s eye, as whirlpools in a river, alike Varuna’s eyes. When crystal, it may be “the crystal palace as place of (glyph) ÕN”, the same castle Henoch describes, and that one should be related close or upon the middle Sba-stargate.

   
   pinterest

• b) Problem is again the pollution in later texts –
  Ratna as a jewel, gem, treasure, precious stones – the pearl, ruby, topaz, diamond, emerald, lapis lazuli, coral, sapphire, and gomeda – but these are nine in number, only in all later texts. The word “nine” neither has any link with “rutna”, and therefore must be linked to the Ennead: who create the cauldron AB in amtuat and book of gates. It was (these) ‘nine’ who were the advising geniusses at the Gupta dynasty, and the famous Navaratna necklace represents the later “nine gems theory”, linking to planets etc, which polluted the originals.
  [that said, we are still looking where the specific number ‘nine’ appears from]
• 50. I; am a son born of Visvakarma’s own loins; I am equal; to Visvakarma; I have been reminded; by this god of ocean; the great ocean; spoke; the truth; unasked; I; have not told; you; my; description.
  51. I; am capable; to construct; a bridge; across the ocean; Hence; (let) the foremost of the monkeys; build; the bridge; now itself.
  52. then; being sent; by Rama; hundreds and thousands; of monkey heroes; jumped; in joy; on all sides; towards the great forest.
  53. those; army chiefs of monkeys; who resembled the mountains; broke; the rocks; and trees; there; and dragged them away; towards the sea.

1. invading the double-stargate
   above diagram, as Visual about the doubled Sba-stargate — though it is one construct, there are two separate “tiles”, with the end of the Watercourse as spark pictured inbetween both.
   In the lefthand picture, as (presumably) eden’s situation, within the upper tile is projected the “forests and lakes” as nature; and in the lower “the garden of righteousness”, as blossoming trees; while the almond bough below is the Watercourse feeding the inner of both tiles [the place of the bough must be related to the four cherubs also – but that is for later];
   • – the upper tile, as glyph-B, representing “nature, in general” of solarplane and the land south, having the character of the M-realm [befóre eden arrived]; and we suggest that also the monkey’s in the text belonged to this type physical-nature, compare the monkey (glyph) BENN; note how in the text “they head for the forest”, and only then stárt building the bridge – hence the forest depicted upon upper-b tile;
   • – the lower tile as eden’s type nature, yet [that tile] had to be combined to the previous (apparently since eden was about a re-conquering; and because of the nature of reconquering, it implies there were aspects shared); hence “two different tiles yet as one”, both tiles as one construct, termed in (hebrew) Sheb, and in glyphs the same, SH+B.

   But then came the pantheon’s chisel, to “open the construct of two tiles, in order to get the fire or spark from inbetween both” (as previous in this chapter, and compare the ‘allspark’ theme of that robot movie); and nów the monkeys start to build a bridge, which we depicted in the rightside of the picture as “the grand gallery of Giza”.

2. note (or we’ll forget),
   It also had four yakshas as gatekeepers or guardians in four directions—Ratna to the northeast, Tarantuka to the northwest, Kapila to the southwest and Machakruka to the southeast (MH 3); and please notice the difference in the set of axis; for later;
3. ‘rock’,
   • naga, ‘rock’; same term as serpents,
   • the naga seems to be the “town” cluster; compare place of Õn;
   • naga, ‘town’ (MH)
   • bhoja-naga-ra, ‘name of a town’ (MH)
   • gandharva-naga-ra, ‘an imaginary town in the sky’ (RV) [lord of the ring eh?]
   • mathu-naga-ta, ‘engaged in copulation’ (MH) [see diagram, rightside]
   • pan-naga-raja, ‘serpent-king’ (MH)
   • va-naga, ‘inhabitant of a forest’ (MH) [sic!]
   • azma-naga-ra, ‘name of the town in which kālakeya- resided (RV), (where kAlikeya as “freckled, watersnake, scorpion, mole, worm,etc”, and interesting for us is the context of these animals as ‘freckled’ – since that is (glyph) AB, ‘spotted, variagated’, and related to the M-realm’s physical nature – and also direct to the tile B );

54, 55. those monkeys; filled; the ocean; ( with all types) of trees; namely; sala; Asvakarna; Dhava; bamboo; Kutaja; Arjuna; palmyra; Tilaka; Tinisa; Bilva; Saptaparna; the flowered; Karnika; mango; and Asoka.

1. 1. they fill eden realm wíth trees of their solarplane, from the upper tile, but the trees representing certain characteristics they want to install in the cube-H; the wordclusters below show how the trees represent “constructs”, akin to how in every hour of amtuat are appearing new concepts; though not every tree is the same clear;
      1. Sala: ‘water, dog, branch (RA), stable, wall, fence, house, place, enclosure, etc.’,
         (context – self-protection of the solarplane?)
      2. Dhava: ‘axlewood’ (MH),
         stepdown dava: ‘forest (3x), heat, burning, wood on fire, cleansing, washing, etc.’,
         (context: the typical tree of the concept “ivory”, (glyph) AB, or ‘chalk’ in Scripture [and by Rudra, see part I]; as the physical manifestation of Arjuna-light (see 5, below); the axlewood being used tfor ‘tanning’, a concept throughout all of Asia “to look more white/fair”; like the favourite sons of the egyptian pantheon were the THEMEHU, “those of white/fair complexion” – so it is a physical component, this tree),
      3. Bamboo: tejana (RV), reed, shaft of an arrow, (context – NEBÁ, reed-soul)
      4. kuTaja: coral,
         • kUTa, ‘bone of forehead with horn’ (M-W), and further “stronghold, deceitful, illusion, summit, water-pot, family, base, peak, enigma, trap”;
           (context – cluster unclear, but ku- is always eden’s and evil-related; we remember the “coral” was their negative term for this place – perhaps this tree is understood as aspects which invaded théir realm, like the q-axis etc,)
      5. Arjuna: white silver (RV), white
         (context – extensive topic, but likely relating to the quality of an aspect of light; a type light as realm-garment, stolen befóre eden; the egyptian Jumilhac papyrus tells a story about Ãnt, the moon-god, who decapitated Hathor [the planet Saturn], and was punished by the gods by “stripping his flesh off him” —
         the story being about [eden’s] real-moon, which Henoch describes; and after Eden started (= the decapitation of Saturn’s rule), Saturn/Hathor conquered that real-moon, and used it as blueprint to construct their Utcha-eye (tuat III). The ‘flesh’ in the Jumilhac is then a realm-garment, compare the glyphs MENKH, ÁUF and H’ÃA;
         the very concept of “moon” reflecting, or a reflection óf Heaven’s light, and therefore apparently possible “to copy”; see in below long note the similarity of ‘Arjuna’ with imprisoned adamite originals);
      6. palmyra tree,
         • tAla,‘the palmyra tree or fan-palm (Borassus flabelliformis, producing a sort of spirituous liquor;considered as a measure of height)’ (RV); ‘to pierce seven fan- palms with one shot is held to be a great feat’ (MH),
         • tAla,‘slapping the hands together or against one’s arm’ (RA), (glyph T’EMT’, ‘union’, as the second place-T-m? )
         • tAla-jangha,‘having legs as long as a palm-tree’ (RV), (glyph RT’, the legs from ravine to North *pic)
         • pA-tAla, ‘sometimes used as a general N. for the lower regions or hells’ (MH) (read: inside the cube)
         • pA-tAla, ‘an excavation, hole in the earth’ (MH), (see the sun-god Sagara in this chapter, so they address the region of the cauldron AB within the cube)
         • pA-tAla-gAnga, ‘the Ganges which flows through Patala’ (M-W), (interesting insofar the Ganges depicts the split-off Watercourse, flowing back to the abtu)
         • vaktra-tAla, ‘a wind-instrument (said also to mean”making a noise by striking the mouth with the hand at the moment of uttering sound”) (sources) (the analogy of place-T-m slapping the voice of the mouth T-e),
           (context – all of the above refers to their construct “to get upwards-out of the cube-H”, and then the cluster changes slightly (as stepdown, like with glyphs) into “tala”, ‘sole of the foot’ (which is literally the glyph of the solarplane, B );
           
      7. Tiniza: Dalbergia (RV),
         (context – the cluster is small, but the nature of this tree is its red-brownish fragrant wood, *pic; and considering these to be the mimick of eden’s trees, we compare this tree representing the same type bent wood of the H’ekau- sceptre; see opening of mouth pages),
      8. Bilva: fruit of wood-appletree (MH),
         (context – probably Aegle; the characteristic could be the sweetness of the fruit, as (glyph) BEBR, solarplane; or perhaps as mimick of Eden’s real olive tree, turning into the BAQ-olive-tree of Horus),
      9. saptaparNa: ‘feather, wing, pinion, leaf’ [read: axis] + ‘seven’ [sapta],
         (context – perhaps from pR, ‘to rescue, protect,etc’; in spells, “wings” are consistently about the several axis, but why seven is mentioned here, is unclear — perhaps denoting the lampstand (*pic diagram above); as 2 x 3 wings attached to the centrepole and one onto the centre pole itself?
      10. karNika, ‘ear, ear-ring, centre’,
          (context – as the wall of ripened fruit; existing out of 3 segments – epicarp,endocarp and mesocarp; here probably presented as “egg, containing blueprints”. Where the T-m region is ruled by Orion SÃH’, and is the egg SUH’T as stepdown, here the region of karNika must be the place up in the lampstand, considering the amazing cluster, below),
          • kar-Nika, ‘pericarp of a lotus’ (MH)
            from root kR, ‘to make,to do’;
          • kar-a, ‘an elephant’s trunk’ (MH) (and see the deity Ketu, below);
          • kar-abha, ‘the metacarpus (the hand from the wrist to the root of the fingers) (source) (the hand as executive place, as Sba-gate)
          • kar-ada, ‘paying taxes, subject to tax, tributary’ (MH) (read: eden should, glyph of H’ETER, saturn);
          • kar-agharzin, ‘a churning-stick’ (H-W) [sic];
          • kar-aja’, ‘”produced in or from the hand”, a finger-nail’ (MH) (glyph ÃN-T),
          • kar-ajAla, ‘a pencil of rays, a stream of light’ (H-W)
            (the beam going up to Seshat’s seven-petal-fire?),
          • kar-amba, ‘a dish of parched grain, a cake or flour or meal mixed with curds, a kind of gruel’ (RV) (sounds treshfloor SEP-like, see next),
          • kar-aNa, ‘grain’ (W-H)
          • kar-ambita, ‘pounded, reduced to grains or dust’ (H-W) (comp. previous),
          • kar-ambha, ‘a monkey’ (RA), (almost certain egyptian BABI, a form of BEB the firstborn son of Osiris — who is Apollyon/abaddon; in spells he stole the ‘foreleg’, and has ‘red ears’: both terms will appear later in this section),
          • kar-eta, ‘finger’ (source) [several] (Q-axis going upward, then bending illegally to the K-axis; very useful for us),
          • kar-aNa, ‘writer, scribe’ (W-H)
          • kar-asna, ‘the fore-part of the arm’ (RV)
            (in all spells KHEPESH, foreleg; see specifically opening of mouth vignettes, and their turning the cherub-leg Inverse; see pages),
          • kar-asthAlin, ‘using the hands for a jar’ as Name of Shiva’ [Osiris] (MH)
            (because we are tired, we will interpret this one as caught in the cookie-jar)
          • kar-avAla, ‘a sword, scymitar’ (MH) (as KHEPESH glyph, being the foreleg)
          • kar-avIra, ‘a cemetery’ (sources) (KHERT-NETER, cemetary-below?)
          • kar-enu, ‘an elephant’ (MH) [several];
            (the vedic cosmology, to right, has the elephants as counterparts of the four cherubs carrying the solarplane [upon which are the Sekhet-fields shown], and the ‘elephant’ as glyph AB, so they are within the cauldron, still),
          • pinterestkar-idanti,‘ivory’ (W-H) (same glyph AB),
          • kar-Iza, ‘dung, dry cow-dung’ (RV)
            (the same represents the transformation-god KHEPER, rolling in front of him a ball of dung – as mixed aspects – and must be the same as the numerous spells
            as “i will not eat filth”, H’ES; indicating that the house of Saturn H’ET, at least has descended into the upper part of the cube),
          • kar-Iadas, ‘a water-elephant, hippopotamus’ (W-H) (compare their hippo’s ÁPI and TA-URT, representing the place of the lampstand),
          • kar-ka, ‘a white horse’ (MH)
            (compare book of Revelation, see pages; and the glyph H’ETER as ‘stallion, horse’ – the H’ of ‘house of Saturn’ into H’ETCH, being the white light of saturn),
          • kar-kara, ‘ stone, limestone’ (W-H) (see section ‘stone’, ÁNER, below)
          • kar-kazi, ‘zyzyphus tree’ (sources) [several] (glyph NEBS, zyzyphus spina christi; the character must be that this tree is turned into being a mimick of Eden’s olive tree — perhaps depicting the mutilated blossom-bough in leftsde of diagram?; NEBS is the region where the chalice sank into the cube – at the area of the candle-lights in the diagram – and should read “the tree / of the adamite soul / for the solarplane / of existence”),
          • kar-kaTi, ‘female crab’ (MH) (as Kheper, or as dead-body KHAT? )
          • kar-man [root of karma] ‘any religious act or rite (as sacrifice, oblation etc., especially as originating in the hope of future recompense and as opposed to speculative religion or knowledge of spirit) (RV);
            (read: sacrifice adamite in that region, in order to can have spirit-bodies in the Field of Reeds – and kéep the cycle that way),
          • kar-man, ‘work, labour, as opposed to rest’ (RV),
            (glyph KAT; Ka spirit-double, note the similarity here)
          • kar-manya, ‘skilful in work, clever, diligent’ (RV)
            (related to KA, ‘to device, to think or to think out’)
          • kar-mAra, ‘a blacksmith etc’ (RV), (mAra as ‘evil one’, read eden; so the context here is “to hammer eden-material into the right form”, glyph MESEN)
          • kar-mazAlA, ‘workshop, the hall or room where daily work is done’ (MH, RA), (baffling – that is the ÁS glyph of “workplace”…)
          • kar-mendrya, ‘an organ of action (five in number) (MH)
            (we only care to get to the origin of the number ‘5’, as TUA – we suspect they used the four chrubs as poles, and made themselves to become the centrepole, compare the Djed; then perhaps the same they did with the blossom-bough in diagram — attaching their six axis, using the bough itself as seventh..? )
          • kar-Na, ‘the ear’ (RV)
            (spells use ear, MESTCHER, but we didnt find it’s meaning; also ‘behind the ear or back, from behind’ (RV), so probably related to dimensional foreground – or better, ‘the place of creeping IN to it’)
          • kar-Na, ‘the helm or rudder of a ship’ (RV, MH)
            (Na, ‘knowledge’; rudder as glyph H’EMU, then we need adapt the rudder in the glyphdiagrams; but whyis it the same as ‘ear’? )
          • kar-NanAsA, ‘the nose and ear’ (RV)
            (perhaps as horizontal consciousness-line dividing the head into the lower part and the crown? there is a relation between the ears and the plexus, as inversed consciousness; compare átef crown)
          • kar-prAvaraNa, ‘using the ears for a covering’ (RV)
            (related to previous? and remember that the adamite originals kept in their walled enclosure, are ‘deafened’ by the sound which the great pillar makes upon them; read, ‘causing desolation upon them’ – spells using the term “so that they listen”- also relating to ús: so that we, subconsciously, continuously listen to the directions of the ÁAKHU-spirits; is that what this ‘covering’ is about? )
          • kar-prAvaraNa, ‘name of a fabulous people’ (RA, MH),
            (prAvaraNa, ‘garment, cloak, cover’; the second half is varaNa,”dangerous, opposing, invinceble, selecting, choosing, warding-off, restraining, bridge, rampart, surrounding, act of restraining, etc”; including prA, ‘filling’ (and then into prAniti, ‘breath’):
            combining all the meanings we should get a line as “the name of a fabulous people, fór to fill the garment of breath, to make” —- those ‘people’ can only be the adamite originals, inthere;
            note the term turning into Varuna, Anubis’ brother),
          • kar-NapUra, ‘an ornament (especially of flowers) worn round the ears’ (MH)
            (again about ‘consciousness’; the term purA is “of olden times, fortress, satisfying, filling, etc”; from pur, “body, to lead, intellect, rampart, etc”;
            back to pu,’cleansing, purifying’ [glyph UÃB, cleaning the dimension]: will we meet a term which would describe their created brainstem, pineal, thalamus etc?)
          • kar-Navyadha, ‘piercing the ear (to receive ear-rings)’ (sources) [several] (vyadha-related: ‘hunter, jackal, low man, wicked person, bird catcher, etc”:
            these terms are also Saturn glyphs; we put it here for all of you who have to live with that crystalline noise, just like us here)
          • kar-Nayoni, ‘having the ear as a source or starting-point, going forth from the ear (said of arrows, because in shooting the bow-string is drawn back to the ear)’ (RV), (yoni: ‘perticular part of fire-pit, to birth, seat, womb etc’; read: being re-born as Saturn’s product, since he messed with the region of the ear)
          • kar-Nin, ‘having a helm’ (W-H) [several],
            (interesting when we move to the crown chakra section, below, where the serpents-covering is akin to a helmet-form),
          • kar-parAza, ‘sand, gravel, a sandy soil’ (W-H)
            (interesting, as ‘sand’, SHÃ, sand-pyramid upon the SH-tile *pic; second word: paras ‘further, on the other side, highest, beyond, etc’),
          • kar-zaka, ‘ploughing, one who ploughs or lives by tillage, a husbandman’ (MH) (ploughing-over the adamite soul is S-KA; ploughing-over cube-H is HeB; but the tillage can refer to Adam’s [sapphire] staff, as well – now used by the Horus-spirits in the H’EN-cluster, saturn)
            
            pinterest
          • kar-zaNa, ‘pulling to and fro, dragging, tormenting, vexing’ (RA,MH)
            (zana as ‘touch-stone, from of old, wet stone, grind-stone, hemp, etc’: they talk about the SH-tile here! As in *pic, the SH-lower tile is flat, and their revolving dome – in their terms ‘standing upright’ now – “grinds” the aspects of the Watercourse inbetween both tiles: all Indo-european religians have this theme, while egypt used the ‘pounding’ ),
          • kar-zaNa, ‘removing, hurting, injuring, tormenting’ (MH)
          • kar-sita, ’emaciated, thin’ (RA)
            (as sita, ‘fettered, bound, cold, furrow, lineof a ploughshare, moonlight, slender, refined sugar, etc.’;
            the picture is here a thin-thread coming fróm the grinding-stone; the slender and the straight furrow cannot be else as related to the grindingstone. We knew they are fond of ‘rotation’, and that they create blue lapis-lazuli light from that; the spells are full of the concept of “weaving”, in several sets of glyphs; and an entire tuat VIII is dedicated to this theme.
            Strange however is the term Sita: she was ‘stolen by Ravana’ (eden), then had to be purified for Rama – yet she is a construct emanating from this candy cotton
            machine..? Perhaps she is representing “a physical construct”, like an energetic- physical body?
            There does not seem to be a valid word for the name of the goddess in the root “sita”, except numerous times ‘moon, white,etc’:
            then it turns out that the name is derived from a-sita:
            [quote] “sita-,’white’, appears to have been formed from a-sita, which is probably original, and not a compound of a-and sita-; see asura-and sura-), dark-coloured, black (RV)” [unquote],
            so factually, their white is deriving from black; and this can explain to us the out- of-place term ‘ebony’ in the SH-cluster, as well as KA-M, ‘black, completed’ (where in both cases it is not meant as skincolour but as character), and see next,
            [remark – in one of last posted BD was a dream about a rotating wall of flesh, compare sugar machine pic],
          • kar-tana, ‘the act of spinning cotton or thread’ (source)
          • kar-tanabhAnḍa, ‘the act of spinning cotton or thread’ (sources), lexicographers (i.e. a word or meaning which although give in native lexicons, has not yet been met with in any published text)’ [end quote]; (perhaps – but considered previous, it appears to be a valid concept;
            note the stepdown from bandha to banda: “knitting, fetter, uniting, body, framework, contracting, chain, sinew, tie, constructing, putting together, any configuration of the body, forming, maimed, defective, crippled, bridging over’;
            (see the weaving, above;
            in a previous posted BD we suggested that the S-glyph, of adamite soul, may perhaps have that shape because of “having been stretched-out in a wormhole”, and we felt silly for that idea – it may not be that silly, afterall…),
          • kar-tanasAdhana, ‘a spindle’ (sources) (please compare pic of spindle, below)
            
          • kar-tari, ‘knife, any instrument for cutting’ (source)
            (T’ES-flint-knife? ‘flint’ is agni-prastara; where prastara is ‘a flat surface, flat top, level, a plain’ (RA, MH) [top cube?]; and prastara ‘anything strewed forth or about (=to overthrow), a couch of leaves and flowers (especially) a sacrificial seat’ (RV); it is not difficult to combine both; into prastaraghatanāpakaraṇa, ‘an instrument for breaking or splitting stones’ (source) [sic!];
            and if we cut the word into agni/pra/stara, the the term would read “the flint-stone / of Thoth’s fire / in front (or filling) / the stratum”….where stratum could be the area of the lampstand in the diagram;
            also, ‘pra uga’ is ‘triangle’: then this T’ES flint-stone should be the triangle as from the SH-tile, towards the base of the lampstand [rightside of tiles-diagram]; and if we extend the analogy, and place their inversed triangle atop, we have the star of Goloka, sigil of sorcery, which can account for the ‘six arms of the lampstand’),
            
            pinterest
          • kar-tR, ‘one who makes or does or acts or effects, a doer, maker, agent, author’ (RV,MH), and ‘doing any particular action or business, applying one’s self to any occupation’;
            (sounds like the powersource of KHEPER-vtr; the powersource as kartR likely as
            the “Self” glyph TCHES),
          • kartRtva, ‘the state of being the performer or author of anything’ (MH),
            (compare how Henoch called the M-realm as “the agent for both dimensions to mix-up again”, suggesting a Self),
          • karttavya, ‘to be destroyed or extinguished’ (MH),
          • kar-Ulatin, ‘one whose teeth are decayed, having gaps in the teeth’ (RV),
            (perhaps from the wod ulad, ‘eject’, but obviously referring to the now helpless eden-mouth; yet they have their solarplane-teeth firmly upon that place now, as engraving by rotation, S-PEKHAR),
      11. That was some tree……and a long cluster too, since it addresses that difficult region in the top of the lampstand; we can assume that for a reason the rootword is KA, just as the egyptian KA spirit-double,

56. the forest animals; the very good monkeys; lifted; and brought; the trees; some with roots intact; (and some); trees without roots; like Indra’s flag posts.

arayampathy com ketu

1. 1. 1. context must be that now they take (lift up trees with and with out root) as edens trees,
         see next verse,
      2. Indra’s flag-post – Ketu, the lower node,
         • ketu, ‘clearness,brightness, ‘rays of light’, (RV)
         • ketu, ‘sign, mark, flag, banner’ (RV,MH)
         • ketu ‘apparition, form, shape’ (RV)
         • ketu, ‘lamp, flame, torch’ (source)
         • ketu, ‘chief, leader, eminent person’ (RV)
         • ketu, ‘the dragon’s tail or descending node which was
           severed from the head of Rahu by Vishnu at the churning
           of the ocean, but was rendered immortal by having tasted
           the amRt’ (RA),
         • ketu, ‘red apparitions, any unusual phenomenon, ensign, judgment’ (source)
         • makarA-ketu, ‘having a fish on his banner’ (MA) (ABT’U-fish)
      3. the cluster shows it is about the region of the lampstand;
         the deity Ketu is literally a trunk without head –
         as the body of Anubis per diagram, just without the
         head. However this ‘trunk’ is referred to as eden’s:
         the symbology is Ketu hacking-off his own head,
         using the khepesh-scimitar, [and the root of ketu
         may well be Ku-, evil, when eden; with inserted-T];
         the term ‘flag’ is similar to the jackal-staff at
         the start of the book of gates, as the root (trunk)
         upon which their entire inversed realm is constructed
         upon (and the next glyph-vignette shows then
         the staff being inversed);
      4. lower and upper node,
         the place of these are below and above the cube-H line; it is not some
         astronomical theme whereby this earth’s moon is either lower or above
         this sun’s ecliptic – the Hindu version of projectiing the theme upon this
         solarplane is a nice find, but has no contextual merit.
      5. Svarbhanu, the head
         the upper node in RigVeda was termed Svarbhanu, pic to right,
         (later hindu tradition turned the concept into Rahu), and he appears
         but in one verse of RV, the name as a composition of Svar- and -bhan,
         • svar, ‘censoring, finding fault’ (rootword)
         • svar, ‘bright place, sky, heaven’
         • svar, ‘light, lustre’ (RV)
         • svar-asa, ‘own unadulterated essence (MA)
         • svar-asampad, ‘melody of voice’ (RA)
         • svar-cakzas, ‘brilliant light’ (RV)
         • svar-ci, ‘flashing beautifully’ (RV)
         • svar-dRs, ‘seeing light or the sun (applied to gods and men)’ (RV)
         • svar-ga, ‘heaven, abode of light’ (RV, only mentioned once!)
         • svar-gapatha, ‘the road of heaven (prob.milky way)’ (RA)
         • svar-itR, ‘sounding loud, noisy’ (RV)
         • svar-jeza, ‘the winning of light’ (RV) (jeSa)
         • svar-itra, ‘having good oars, well rowed’ (RV)
         • svar-jit, ‘winning or procuring light or heaven’ (RV) (jiti, conquer)
         • svar-mIlha, ‘having light as reward or prize’ (RV)
         • svar-Na, ‘a kind of red chalk’ (RA) (see Rudra, part I, ochre-glyph)
         • svar-Nagriva, ‘gold-necked, name of a Skanda attendant’ (RA)
         • svar-NakarA, ‘gold smith’ (RA)
         • svar-NalAbha, ‘a particular spell recited over weapons’ (RA) (benefit,profit)
         • svar-Napunkha, ‘gold feathered (as arrow)’ (RA)
         • svar-NetR, ‘guide to heaven (name of king)’ (RV) (NtR, river, vein, leader)
         • svar-u, ‘(of doubtful derivation) a large piece of wood cut from the trunk of a tree;
           stake (especially a sacrificial post or strip of wood from it’ (RV),
         • svar-u, ‘kind of scorpion, thunderbolt’ (sources)
         • svar-Upin, ‘having one’s own natural form’ (RA, MH)
         • svar-ya, ‘resounding, roaring, loud’ (RV) (but -ya is genrally ‘to move’)
         • abhi-svar, ‘invocation’ (RV) (but with colour as ‘to curse’)

         the above cluster strongly suggests that the root Svar is eden’s (see Svarga, below),
         because of terms as ‘melodious’ (of Watercourse), ‘roaring'(same), ‘stripping of a tree’,’winning light’, ‘benefit’, ‘gold necked’, and so on;
         the related glyph can be SHEP, “to acquire light”,
         [note how the ‘melodious voice’ is definately an aspect of the Watercourse, as “singing word”,
         compare how the spells use the term “singing god”, when re-contructing an aspect;
         the ‘flashing beautifully’ is a dear term, related to ‘reality’ –
         this matrix around us, the world we (think we) see, is “renewed” constantly by the M-realm; since it is théir consciousness of Will, which keeps up our ‘reality’. Today we (cough) scientifically think that “laws of nature” are responsible for this – but factually those ‘laws’ are continuously instálled, and renewed, by the M-realm.
         Perhaps an analogy about this renewing, is “refreshing the picture you see in front of you”: our senses are so Dull, that this refreshing is but in very low frequency, and we expierience slow Time, within their revolving matrix. But would we know about pictures [read: a reality] which are stunning, and would they be ‘refreshed in very high frequency’, then there woul bé no “time”, but a continuous paradise. So stunning this must be, that even théy know about the “flashing beautifully”, svar-ci; and all the spells talk about aquiring thát: but needed to “cool-down” (QEBBH”) first, in order to can use it for themselves.

      6. instead, Surya-Rã is the new head above the line [grammar] now start the contextual problems:
         Svarbhanu, as eden’s head, is described to strike the sun
         [of the pre-eden solarplane! since he is an eden concept] and Indra destroyed him for doing so; then a deity named Atri
         (Ursa major or Sekhet-áaru) found the hidden sun (as Rã ofcourse)
         and placed it as eye in the sky (RV). The RV uses different terms,
         but tells exact the same as this Ramayana.
         • the spells describe how in théir turn, they make ‘darkness’, KKU\\
           to cover eden with; and have Rã to rise in their new matrix.
           Rã however is but the inversal of ÃR ‘to ascend’, and it seems that
           we have the same origin-problems here: remember the Sita, above;
           and likewise suryA, as name of the sun, probably from a-sura.
           In next section this stepdown of vowels will be even more clear –
           showing Sanskrit múst be based upon Inversion, just as glyphs.
           Here, the very name of this sun indicates she ‘comes from somewhere else’,
           just like Sita as white was deriving from black,
         • • asurya, ‘the incorporeal, the collective body of spiritual beings’ (RV)
             the word belonging to Rã (suryA), but still connected to the a- prefix;
           • asUrya, ‘sunless’, (RV)
           • asutRp, ‘enjoying or profiting by (another’s) life’, (RV)
           • aSvagrIva, ‘horse neck’, name of an asura’ (RA, MH)
           • aSvin, as “the two charioteers”, name of two divinities (who appear
             in the sky before dawn, in a golden carriage drawn by horses or birds,

         they bring treasures to man and are considered physicians of heaven’ (RV)

      7. aSvin, ‘possessed of horses, consisting of horses’ (RV)
      8. aSvin, ‘a horse tamer’ (RV)
      9. aSva, ‘horse, stallion’ (RV)
      10. aS, ‘to dwell in, to consume, to become master of, to reach’ (RV)

you see how they created a step-down, using root-word as-,
and the context is that they want to go conquer something to have
and inhabit [that place], as glyph H’EMS, ‘to dwell in’;
showing the stepdown the other way around, we get this,
read both columns from top downwards:

– we did not change nothing here;
just keeping in mind that ‘stallion, horse’ is H’ETER, Saturn;
that their main goal is the Sba-gate, naming it the throat or neck,
and that Rã exists bý the stealing of the aspects from the adamite
originals, tuat V; hence the ‘collective body’.

1. 1. • *** aditi note: though grivA is “neck”, vigrIva is
        “to cut-off the neck”; so “asvagriva” can read
        “horse-neck” (aSva-grIva), or also “to cut-off
        the neck (in order to) dwell in” (aS-vagrIva),
        and both are true: in the opening of the mouth,
        they cut-off a gazelle-head (glyph GEH’ES),
        and placed it upon the trunk of
        Ketu – where ‘horse’ is not far from ‘gazelle’.
   2. the mother-goddess Aditi, the lampstand area
      • Aditi is the air, the sky, all that what was and will be born (RVi)
      • DakSa sprank from Aditi, and Aditi from DakSa (RVx)
      • later as eight sons – of whom she presented
        but seven (RVviii)
      • these sons listed as Mitra, Aryaman, Bhaga, Varuna, Daksha and Amsa,
        plus one named Martanda; in later times they
        became twelve in number. In a perticular verse,
        she is addressed as “supporter of the sky,
        sustainer of the earth, wife of Vishnu” (Anubis);
        compare the depiction, to right, to the
        lampstand in the diagram; and in another
        hymn, she is asked
        to free a petitioner who has been tied-up
        like a thief (M.8); which immediately reminded
        us the the adamites tied to the stakes inside
        the judgment hall of Osiris (book of gates,
        to right; in the middle register
        you see them at each side of the jackal stake;
        and the judgment hall is the area of Aditi —
        we did not have time to post the other
        hours, yet);
   3. dissection of Aditi
      said to mean literally “un-bounded”, a-diti;
      • Aditeya, ‘son of Aditi, as the sun’ (RV)
      • Aditya, ‘name of seven deities of the heavenly sphere’ (RV) [see above]
      • Adityagati, ‘course of the sun’ (MH) [sic] with a-:
      • aditi, ‘have nothing to give, destitution’ (RV)
      • diti, ‘not tied, free; boundless, unbroken’ (RV)
      • aditi, ‘a cow, milk’ (RV)first off, their main deity would never be termed ‘desolate’,
        and we have a ‘son of’, not herself, here; showing the Diti is derived
        from A-diti, just like Sita and Asvin, before;
        diti:
      • diti, ‘distributing, dividing’ (RV)
      • diti, ‘daugher of DakSa and wife of kaSyapa’ (MH)
      1. Diti is ‘the house of Saturn’ H’ET:
         The ‘distributing’ is proper, when the arms of the lampstand represent
         the six sons; and the ‘cow’ is a typical attribute of (glyph) H’ETH’ER,
         Hathor, in her form of “the house of Saturn”, top of the lampstand;
         that she is like DakSa is a bit tricky, perhaps as Sirius,
         • daksa, ‘evil disposition’ (RV) (read, hostile to others),
         • daksa, ‘clever, expert, industrious, intelligent’ (RV) (read, science?)
      2. the six sons
         let’s start out with the six (RV), because of the crystalline nature of ‘6’;
         the crystalline energy (chakra energy) and Matter being typical a product
         of Saturn (glyph) THEH’EN; and their mutilated eden light HRU consists
         likewise out of six rays,
      3. Varuna
         silver, moon, we discussed him already;
         he was “the leader of the other six”, making him the centrepole
         of the lampstand;
      4. DakSa, ‘clever, able, intelligent, evil disposition’ (RV) (see above)
      5. Amza, ‘shoulder, degree of latitude or longitude, partition, ingredient’,
         until we will find some verses this one remains rather dark – but the
         term “shoulder” is as glyph QÃH’, from T-e to T-m;
      6. Bhaga,
         • bhaga, ‘name of a Rudra’ (MH)
         • bhaga, ‘happyness, prosperity’ (RV)
         • bhaga, ‘love, sexual pleasure’ (RV)
         • bhaga, ‘female organs, vulva'(MH) [root?]
         • bhaga-ghna, ‘slayer of bhaga, name of Shiva’ (MH)
           gnA = goddess, divine female; ghna = to murder
         • bhaga-netrahara, ‘destroyer of bhaga’s eyes, name of shiva’ (MH)
         • netra. ‘to guide’ (RV)
         • netra = the string by which a churningstick is whirled around’ (MH)
         • netra, ‘a veil’ (RA)
         • netraja, ‘tear’ (RA)
         • netrakosá, ‘the eyeball or bud of a flower’ (RA) [koza; trunk,treasury,
           storeroom,egg,ball,flowercup; and hara: destroying cluster + necklace]
         • bhagavad ghitA = the Bhaga to surround + poem in metric form
         • bhagIratha, ‘king who brought ganges to the abtu’, (RA,MH)
         • bhagna, ‘shattered, split, torn, frustrated’ (RA,MH)
         • bhagna, ‘bend, curved’ (RA)
         • bhangnadamstra, ‘one who has his teeth or wings broken’ (RA)
         • ava-bhagna, ‘broken, injured (as in honour)’ (RV)
         • pari-bhagna, ‘stopped, interrupted, broken asunder, disturbed ‘ (RA, MH)
           pari = beyond, outside, direction of, opposite, away from
         • paribagnakhrama, ‘stopped in one’s course’ (MH)
         • sambaghna, ‘routed, dispersed, shattered’ (RA) =re-routed
           note: when su- prefix added to bhaga, cluster is all ‘lovely, pretty’ (RA,MH)
         • Bhaga can only be the stealing of eden’s Feminine, at the top of the bough,
           by means of rerouting the Watercourse
      7. Marhanda,
         pinterest
         Mithra, son 6) slaying the bull, who is the fourth cherub</span >

         eden-cluster mar-:

         • marakata, ’emerald’ (RA)
         • marAyin, ‘name of a man?’ (RV)
         • marAyu, ‘mortal, perishable’ (RV)
         • mardana, ‘crushing, grinding, tormenting’ (RA)
         • mardAva, ‘softness, gentleness’ (RV)
         • marIci, ‘particle of light’ (RV)
         • marka, ‘eclipse (of sun)’ (RV) [which?]
         • marta, ‘a mortal, man’ (RV)
         • maru, country and it’s inhabitants’ (RA)
         • marudgaNa, ‘the troops as the maruts’ (RA, MH)
         • marudgaNa, ‘being with or attended by the troop of the maruts’ (RV)
         • marudvRdha, ‘rejoicing in the wind or in the maruts’ (RV)
         • marut, ‘lion-gods of the middle sphere’ (RV) sons of Rudra,
         • marutpati, ‘lord of the maruts – name of Indra’ (RA,MH)
           (pati is ‘to posess,own’, read, Indra ownes them)
         • marutsakhi, ‘having the maruts as friends’ (RV) sic,
         • maruttama, ‘very or altogether equal to the maruts,
           as swift ás the maruts (said of the aSvin) (RV)
         • marutvat, ‘attended by the maruts’ (RV) (but vat is ‘enclosure,to surround,
           encompass, exclamation used in sacrificial ceremonies, etc’; so the term
           must read “attend tó…”, or “they áre surrounded”)
           matrix-cluster mAr-:
         • mArakata, ‘belonging tó an emerald, having the qualities of an emerald,
         • mArakata, ‘coloured like an emerald (MH)
         • mArg, ‘to seek, to look for, to attain’ (RA, MH)
         • mArga, ‘right way, proper course’ (MH)
         • mArgaSIrsA, ’15th day of month’ (MH)
         • mArIca, ‘name of kasyapa’ (RA, MH)
         • mAriza, ‘colleague, dear friend’ (MH)
         • mArtANda, ‘the sun or the god of the sun’ (RA, MH)
         • mAruta, ‘relating or belonging tó the marut, proceeding from the marut’ (RV)
         • mAruta, ‘regarded as childred of diti’ (RA,MH) [=copies]
         • mAruta, ‘wind, god of the wind’ (MH)

         note: see the close mimicking – marakata is eden’s emerald, but mArakata
         is their alike-emerald; as marut is adamite, mAruta is them as canaanite;

      
      pinterest 

      • 8] Aryaman,
        considering the cluster, he must be the wheel as Milky Way;
        or perhaps as the blueprint (wheel) forming their larger universe.
        It is tough to formulate these kind of things –
        but this “wheel” may be a form of consciousness, in order to contain
        within her ‘a’ physical creation; the wheel holding this whole area
        together, as to prevent total Entropy.
        Today we think the “laws of nature” are an intrinsic aspect of space,
        while we forget (read: are ignorant) that these “laws” exist because
        the dimension we live in is a consciousness, having created these “laws”:
        and would this consciousness leave, total chaos would appear.These same laws regulate cycles as this body’s breathing (in glyphs
        represented as ‘drum’, with B of solarplane), growth (always according to
        their fibonnaci cycle), and a myriad of other laws —
        but the framework in which all these cycles happen, must be their ‘wheel’.
        Théir wheel, because it seems that “cyclic” and “round” are their forms;
        as is the type of consciousness folding back into itself (our present matrix).

        – optical Trickery
        remembering the theme about ‘frequency of pictures’ and our Dull mind,
        we do not agree with modern science (which is sorcery – since she uses
        the mindset of the same M-realm) that we are within some arm of a galaxy.
        That we can see óther galaxies as this model, does not mean wé are in one.
        The reason is, that this sky of earth is a mixture of Eden’s and theirs –
        and therefore, per definition, cannot be located in the type desolation of
        “being part of some incomprehensible massive galaxycluster”.

        This type ‘science’ but started after the heliocentric view had been
        introduced (see top of chapter), and therefore we keep the Milky Way
        as the rim of the wheel, encompassing us (diagram, below).
        It is probable that there are more rings, as in ‘more similar universes’,
        since the hostile Õn-universe itsélf must be one of those (compare the
        flower of life concept); but we cross the line when speculating further.
        All we say is, that our mind is dull, our eyesight Warped, that this earth
        is within their folded dimensions (which return back on themselves,
        compare the rolled-up-scroll SA), and that there is *no* reason as why
        we couldn’t interpret the Milky Way as the wheel being around us.

        

      
      — the shared wheel
      When the “wheel” must be a form belonging to the M-realm, then terms
      as “corner” and “straight” must be the typical form of eden.
      Eden was about a re-conquering, which is legally only Valid when
      certain aspects are shared (compare the problem to many, of Christ
      being man and God – but were he léss as fully both, there would
      not have been any Legal right in what He did. Henoch describes Him
      as “a beautiful male next to God’s throne”, and we are still flabbergasted
      about the incredible deep journey He had to make – considered all the topics
      we still fight to even understánd…);

      We assume similar happened with the “wheel”:
      the wheels of the cherubs (in Ezekiel) were this legal ‘counter’ against
      their (Aryaman) wheel; and it is this wheel, likely from the bull-cherub,
      which they succeeded to acquire.
      All the glyph clusters indicate this; and it may even be possible that the
      cherub’s wheel is horizontal, at the place of both tiles, since Ezekiel mentions
      “a wheel was on the earth” (indicating this region apparently, not the region
      of the land, south), and can be the reason why they created their “wide” Abtu
      in that region (see diagram, around the girl’s waist).

      The below clusters about their wheel may indicate that théir wheel (torus)
      is standing ‘upright’, perhaps even like the mill-stone concept;
      and the 8-spoked wheel, as in the Sumerian basrelief should represent the
      forced union of both wheels, now under their rule,

      note: as in every cluster, the root-word should be kept in mind;

      • • ara, ‘a bosom friend, especially one who asks a woman in marriage
          for another (RV) (line indicating that he shares or steals an eden aspect)
        • ara, ‘spoke or radius of of a wheel’ (RV) (radius)
        • arãdhas, ‘stingy, selfish’ (RV)
        • aradhra, ‘not obedient’ (RV)
        • araja, ‘dustless’ (RV)
        • arakSita, ‘not guarded’ (RA)
        • aramkRt, ‘preparing a sacrifice’ (RV)
        • araNi, ‘being fitted into, or turning around – the piece of wood (taken from ficus religiosa or premna spinosa, used for kindling a fire by attrition; generally, distinction is made between the lower one and the upper one’ (RV)
          (attrition: reduction or acceleration in side or strenth, suggesting again
          the theme of the “grinding stones”; our question still is, whether both
          are positioned just like the picture of the mill-stones above – one flat,
          the other (theirs?) upright standing upon it)
        • araNYani, ‘desert, large forest’ (RV) (so the area here is North)
        • araNysmae, the goddess of the wilderness and of the large forest (RV)
        • araNy-anitya, ‘the use of dwelling in a forest’ (RA)
        • araNyavAsa, ‘living in a forest’ (RA)
        • ara-rinda, ‘a vessel or a utensil used in preparing the soma juice’ (RV) sic
        • ara-rivas, ‘evil spirits who disturb man’ (RV)
        • ar-asa, ‘having no strength’ (RV)
        • ar-ati, ‘anxiety, distress’ (RA)
        • arAti, ‘failure’ (RV)
        • aratni, ‘a corner’ (RV) (the positioning of the wheels?)
        • aratni, ‘a cubit of the middle length, from elbow to top of little finger’ (RV)
        • arAyI, ‘evil spirit’ (RV)
        • ar-bha, ‘little, small, unimportant’ (RV)
        • ar-bhaga, ‘youthful’ (RV) (bhaga was eden’s feminine, top of bough)
        • ar-buda, ‘serpent-demon conquered by Indra (RV)
        • ar-buda, ‘a long round mass, said especially from the foetus in 2nd month’ (RV)
          (will tie-in to the topic of Topaz, said of the cherub’s wheel; next section)
        • ar-c, ‘to shine, brilliant’ and ‘to praise (said of maruts and of a bull)’ (RV)
          (marut’s were original adamites; the ‘bull’ as the bull-cherub)
        • ar-c, ‘to honour or treat with respect’ (MH)
        • arcaddhUma, ‘whose yoke is shining’ (RV)
        • ar-catri, ‘said of the maruts roaring’ (RV)
        • ar-ci, ‘ray, flame’ (RV)
        • ar-cimat, ‘shining, blazing’ (RV)
        • ar-cin, ‘said of Varuna’s foot shining’ (RV)

      (the ‘foot’ is solarplane, indicating again their upright wheel)

      • ar-cis, ‘ray of light’ (RV)
      • ar-citR, ‘a worshipper (RV)
      • ar-d, ‘to torment, distress, to hurt’ (RA)
      • ar-d, ‘to strike, destroy’ (RV)
      • ar-dha, ‘one part, the other part’ (RV)
      • ar-dha, ‘the half’ (RV) (of the two-wheel construct?)
      • ar-dhabhAskara, ‘midday’ (RA) (in spells ‘equilibrium’)
      • ar-dhacandra, ‘the arrow, the head of which is like a halfmoon’ (RA)
        many ‘half’; large cluster
      • ar-dhAsi, ‘half dagger’, as one edged sword’ (RA) sic
      • ar-dita, ‘torment, wounded’ (RA)
      • ar-ditin, having spasm in the jaw bones (source)
      • ar-i, ‘an enemy’ (RV)
      • ar-idhAyas, ‘willingly yielding milk [cow]'(RV)
      • ariSTa, ‘disastrous [of a house]’ (RV)
      • ar-iSTanemi, ‘the felly of whose wheel is unhurt, name of tArksya’ (RV)
        (felly: rim or edge of the wheel; suggesting strongly that there
        is anóther wheel which IS hurt – or why mention this, altogether?
        tarksya, ‘name of a horse’ (RV); later of ‘a bird’ (RV),
        identified as garuda (MH), garudadhvaja, ‘equals Ketu’, (RA)
        and Garuda, from gR, ‘to swallow’ or ‘eject from the mouth’ (RA,RV),
        to “eject a wheel”, where “mouth” is eden’s tile?
      • ar-itraparaNa, ‘crossing over by means of oars’ (RV) (wormhole T’EP?)
      • ar-iSTaratha, ‘whose carriage is unhurt’, (RV) (see above)
      • ar-iSTatAti, ‘security’ (RV)
      • ar- iSTavIra, ‘whose hero’s are unhurt’ (RV)
      • ar-iSTi ‘security’ (RV)
      • ar-iSTuta, ‘praised with zeal (indra)’ (RV)
      • ar-itR, ‘a rower’ (RV)
      • ar-itra, ‘propelling, driving’ (RV) (see above)
      • ar-juna, dawn, silver, etc (RV), see milkyway pic to the right
      • ar-ka, ‘flash of lightning’ (RV)
      • ar-ka, ‘the sun’ (RV) (which; Rã?)
      • ar-ka, ‘crystal’ (RV) (THEH’EN glyph, upper tile)
      • ar-ka, ‘fire’ RV
      • ar-kin, ‘radiant with light’ (RV)
      • ar-maka, ‘rubbish, ruins’ RV (ma- is eden cluster)
      • ar-Na, wave,flood (RV)
      • ar-Nas, ‘foaming sea’ (RV) (Aphrodite)
      • ar-thakArin, ‘useful, profitable’ (AR)
      • ar-uNa, ‘red colour’ (RV)
        (a series of ‘red’, probably not the Rud-cluster, eden’s,
        but their Roh- cluster; similar difference between glyph
        T’ESHER and ÁNS)
      • ar-una, ‘dawn’ (RV)
      • ar-uNapsu, ‘of red appereance’ (RV)
      • ar-uNASva, ‘driving red horse’, name of marut ‘ (RV)
      • ar-uNayuj, ‘furnished with red rays’ (RV)
      • ar-unI, ‘red cow’ (RV) sic,
      • ar-Upa, ‘shapeless, ill-formed’ (AR)
      • ar-Upin, ‘shapeless’ (RV)
      • ar-uSa, ‘the sun, day’ (RV)
      • ar-uSa’, ‘red, reddish’ (RV) tesher
      • ar-uSahan, ‘striking the red clouds’, name of indra’ (RV)
      • ar-uShastupA, ‘having fiery tuft [as agni]’ (RV)
      • ar-uSI, ‘dawn’, (RV)
      • ar-uSI, ‘red mare’ (RV)
      • ar-uthanu, ‘one whose jaws or teeth are nót broken’ (RV)
      • ar-vAc, ‘to push down’ (RV)
      • ar-vAcIna, ‘turned towards’ (RV)
      • ar-van, ‘a horse’ (RV)
      • ar-vat, ‘hastening’ (RV)

       

      • 
        -the felly of the wheel,
        why would one even mention that concept, if it wouldn’t pertain
        to an aspect? The positioning of their upright-wheel upón the
        (horizontal) cherub’s wheel makes sense, combined with terms as
        “whose wheel is un-hurt” (see pic to right, as theirs, see cluster);
        The term below appears to be composed of Pra- and Dha, since
        prad- is not a rootword, but more a transfer-term as in glyphs;
        -dha, granting, holding, causing, having, placing, wealth,
        -pra, fill, resemble, forward, in front (foreground?),
        “to cause / the dimensional foreground (by the felly)”is an option,
        knowing how crucial that foreground is to them, in the spells;

      characteristics of their felly-wheel,

      • pradA, ‘to put or place in (locative case)’ (RA)
        (tha A/ã is always theirs; the locative is ‘literal’)
      • pradakSiNa, ‘turning the right side towards, circumambulation
        from left to right of a person or object’ (RA)
        (circumambulation, to circle upon foot, especially ritualistically;
        it all sounds like ‘standing upright’;
      • pradakSinAvarta, ‘turned towards the reverential’ (MH,RA)
        (towards the horisontal cherub wheel?)
      • pradakSiNit, ‘from left to righ, as to turn one’s right side towards
        anyone or anything’ (RV),
      • pradara, ‘rending, tearing’ (H-W) (the wheel does, ara)
      • pradAtavya, ‘to be given (also in marriage) or offered or presented
        or imparted etc’ (MH),
        (where ara- was the asking a woman for another),
      • pradeSa, ‘spot, place, region, country’ (MH)
        (where Sa- appears to be eden-related),
      • pradeSita, ‘urged, directed’ (MH) sic
      • pradeyA, to be given in marriage’ (MH)
        (where yA as ‘approach, travel, march to’; note again the marriage,
        that includes ‘marrying the same kind, type, object’, right?)
      • pradhA, name of a daughter of dakSa (MH)
        (dictionary adds ‘probably wrong reading for prAdhA, but that is
        superfluous: dakSa was saturn’s intelligence, making the wheel)
      • pradhi, ‘felly of a wheel (also dual)’ (RV)
        (the dual is always interesting, especially in themes like this)
      • pradhi, ‘orb, disk (of the moon) (RVx138.6)
      • pradhI, ‘to strive after’ (RV)
      • pradhana, ‘spoil taken in battle, battle’ (RV)
        (where hana is destroy-cluster, see Hanuman)
      • pradhAna, ‘chief thing or person, the most important part of anything'(MH)
      • padharSaNa, ‘attacking, molesting, harassing’ (RA,MH)
      • pradhmA, ‘to blow into (a conch shell)’ (MH,RA),
        (didn’t Marduk blow an evil storm into the cube-H via the Sba-gate..)
      • pradhmA, ‘blowing violently’ (M-W)
      • pradhR, ‘to set the mind upon anything, determined; to inflict
        a punishment upon anything (locative)’ (RA),
      • pradigdha, ‘smeared over, anointed, covered with’ (RA,MH)
      • pradip, ‘to ignite, burst into flames, set on fire’ (RA,MH)
      • pradIpa, ‘light, lamp, lantern’ (MH) sic
      • pridipana, ‘the act of kindling or inflaming’ (RA)
      • pradiS, ‘a quarter, region of the sky’ (MH)
      • pradiSTa, ‘pointed out, indicated, fixed’ (RV)
      • pradiv, ‘existing from olden times, ancient’ (RV)
        (sic; remember this is their milkyway-wheel),
      • pradR, ‘to break or tear to pieces’ (RV)
      • pradrS, ‘to become visable, to appear’ (RV,MH)
        (their dimensional foreground again?)
      • pradru, ‘to rush upon or against (accusative) (RA)
      • pradvAr, ‘place before a door or gate’ (RA) sic!
      • pradveSa, ‘hatred, hostility to) (RA,MH), (Sa is eden’s)

      the term ‘wheel’ in Hebrew and Sanskrit,
      – in Ezekiel the word for wheel is GAB(gav) or derivative, from an unused root meaning to hollow or curve; by analogy the top of a rim, a boss, a vault, arch of the eye, eye-brows, nave, ring, etc;
      but also as “the back (as rounded)” – and we had that! as “ar-buda”, in the ayaman cluster;
      for us is interesting the rim (glyph SEPT) and eyebrows (ÁNEH’);
      sanskrit –
      kAl rootword,’counting time’, obviously later turned into the hindu Kali;
      and the use of kA- is related to their realm (KA spirit-double);

      • • kAlanemi, ‘felly of the wheel of time’ (MH)
          nema, ‘one’ (RV) (glyph ÃU?)
          nemanniS, ‘seeking to overtake’ (RV)
          nemi, ‘circumference or edge’ (RV)
          nemininada, ‘equals ghoSa’ (MH)
          ghoSa, ‘tumult, confused cries, etc’ (RV)
          (this is the term used when the apes make the bridge, soon)
          ghoSa, ‘roaring of thunder, storm, water etc’ (RV)
          ghoSa, ‘sound of recital of prayers’ (RA,MH)
          ghoSa, ‘station of a herdsman’ (RA,MH)
          note: the gh- as bagha-, and Sa as eden; the term ghoSa reminds of
          the “sound of the wings of the cherubs”, added with the above meanings,
          we have a good chance this is the second day of building the bridge;
        • hiraNyanemi, ‘having golden fellies or wheels’ (RV)
        • hiraNyacakra, ‘golden-wheeled’ (RV) (disk of gold)
        • hiraNyadat, ‘having golden teeth’ (RV)

      the one having ‘teeth’ is the solarplane in the spells,
      or the sudarshana-chakra with its (double) row of teeth at the rim,

      • rathanemi, ‘rim of chariot wheel’ (MH)
        ratha, ‘(two wheeled) chariot’ (RV) (= doubled wheel)
        rathabanda, ‘anything that holds a chariot together’ (MH)
        (read, holding théir wheel into position)
        rathacarSana, ‘a particular part of the wheel’ (RV)
        (carSana as ‘cultivated’, read: their wheel is the cultivated one,
        per glyph AH’T, cultivated, of Saturn; upper tile region)
        rathacaryA, ‘chariots course (often in plural’ (RA,MH) sic,
      • car, ‘going’, root-word,
        carama, ‘the outermost’ (RV) (their wheel, we say)
        caraNa, ‘motion, going round, course’ (RV 4 x)
        caraNaskandana, ‘treading down’ (H-W) (solarplane)
        caranAyudha, ‘having the feet as weapons’ (RV)
        caratha, ‘course, going’ (RV)
        carc, ‘to injure’ (RV)
        carcita, ‘rubbed-off’ (RV) (compare the touch-stone,
        part of the mill, where gold was rubbed-off upon)
        carisnUdhUma, ‘having moving smoke’ (RV)
        (spells say their an-face north is created by the smoke of
        burnt eden-aspects, akin to the mirror in Snowwhite cartoon)
        carman, ‘hide, skin’ (RV)
        (where ma- is eden, read: the bull’s skin going around)
        carman, ‘a shield’ (RA,MH) sic
        caru, ‘kind of vessel (in which a perticular oblation is being
        prepared), saucepan, pot’ (RH) (eden aspects rotating)
        pracar, ‘to come forth, to appear’ (RA,MH), glyph PER,
        “to manifest”, here as = to revolve / the foreground, pra+car,
        similar to the concept pradhi, wheel; (pra/per?)continued kAla:
      • kAla, ‘black, dark, darkblue’ (RA,MH) (glyph KAM)
      • kAla, ‘a mountain’ (RV)
      • kAla, ‘season’ (RA) (glyph TER)
      • kAla, ‘to calculate’ (RV (glyph H’ESB)
      • kAla, ‘in the evening of third day’ (MH) (rama waited 3 days, above)
      • kAla, ‘time, Time, destiny, faith’ (RA)
      • kAlacakra, ‘wheel of time’ (MB) (chakra as disk)
      • kAlacakra, ‘wheel of fortune (sometimes weapon)'(RA) (sudarsana?)
      • kAlapakva, ‘ripe for death’ (MH)
        (pakva, to roast, boil, burn, baked, cooked food (RV), all aspects used
        in the spells to explain what they do with adamite),
      • kAlarAtri, ‘the night of all-destroying time, night of destruction at the end of
        the world (often identified with durga)’ (MH)
        (durga is the feminine-dual of Osiris/Shiva, by Greeks known as Aphrodite,
        see aryaman-cluster; this dark night should be glyph GERH’, darkness,
        the night when the Djed-pillar was erected),
      • kAlavid, ‘knowing the times’ (RV),
        (resembling the ‘ calculating times and seasons’, glyph H’ESB)

      confusion between Milky Way and Watercourse (river)
      – though, poetically, the Milky Way may be a “river”, the clusters below
      do not seem to address the former; but instead either the Watercourse
      as eden’s, or the split-off one running through their Sekhet-fields
      (probably cascading down into the Abtu (probably as ‘the Ganges’);

      1 a) surapatha (RA)
      where su- is theirs, and always “beautiful, splendid, etc”;
      also here sur- ‘splendid, ruling, shining’, root-word;
      but like Sia probably from a-sura – so it is their rule fróm another’s;
      combined with ‘path’, we can read “splendid path by another”,

      • surA, ‘spirituous liquor, produced by churning the ocean’ (RV),
        (so we are in the North, and indeed the rule from another),
      • suranadI, ‘river of the gods’ (Ganges) (RA,MH)
        pancanada, ‘name of 5 rivers’ (RA,MH) (the Tuat)
        nadIvRT, ‘stream-obstructing’ (RV) (but is Kheper, ‘to transform’)
        nadIvapra, ‘a high riverbank’ (RA) (field of reeds)
        nadIpanka, ‘river-mud, marshy bank of a river’ (RA) (same)
        nadIja, ‘river-born, coming from a river (horses)’ (MH)
        naddha, ‘joined, connected, interwoven,etc’ (MH)
        jAmbUnada, ‘golden river’ (RA, RV, MH)
        (from their world-tree – we suggest the area above the lampstand
        as their higher-grown worldtree)

      b) pat,

      • pat, going, to rule, control, posess (RV)
      • pataga, ‘bird’ (MH) (so north)
      • patAkin, ‘having a flag’ (RA,MH) (out of Ketu, the trunk)
      • pataMga, ‘flying’ (RV)
      • patatra, ‘wing, feather’ (RV) (=axis)
      • patayiSnu, ‘falling (liable to fall)’ (RV)
      • patha, ‘way, path, course’ (MH) (used term)
      • pathikRt, ‘making a road’ (RV) (read: split off the Watercourse)
      • pathyA, ‘path,way, as personified deity of welfare and happyness’ (RV),
        (the path as split-off Watercourse, glyph AU ),
      • patheSTha, ‘standing in the way or road’ (RV)
        STha, ‘to tread upon, step upon’ (RV) root-word,
        SThA, ‘extend, rise over, overpower (accusative)’ (RV)
        kASTha, ‘cardinal point, region of the world’ (RA)
        kASTha, ‘place for running, race-ground, course (also the path or
        track of the wind and clouds in atmosphere’ (RV) (= north)
        koSTHagAra, ‘store-room, treasury’ (RA) (sekhet-field)
        pariSTha, ‘to obstruct, hinder’ (RV) ‘to survive’ (RA)
        (read: to obstruct eden in order to survive),
        to: patheSTha, obstructive / path;
        conclusion,
        sura-patha can be the split-off Watercourse in the Sekhet-field

      2] svarga-patha, ‘prob. Milky Way’ (RA),
      svarga = eden, we had the cluster before;
      this path must be then the non-split-off Watercourse;
      that Svarga is indeed Eden’s area on top of cube-H shows:
      -svargastha, ‘dwelling in heaven, dead’ (RA) (several)
      (where stha- is the form of above STha, “to obstruct”)
      conclusion: this path is the original watercourse

      3] svarga-mArgha, ‘prob. Milky Way’ (RA)
      the mA- was the M-realm cluster (opposed to ma- eden),

      • mArga, ‘path, course, etc’ (MH)
      • mArga, ‘right way, proper course’ (MH) (read: their type)
      • mArga, ‘belonging to or coming from game or deer’ (RA),
        (the ‘deer’ being adamite originals, glyph ÁU; just as Sita
        is the doe of Rãma; deer probably being “the body” )
      • mArga-daksa-ka, ‘one skilled in making roads’ (RA), sic,
        dakSa as Saturn’s knowledge, and one of the candle-arms,
      • mArgaNa, ‘desiring, requiring’ (RA) (desiring the Watercourse)
      • mArga-patha, ‘road, path’ (RA) (see above)
      • mArgaSodhaka, ‘road clearer’ (RA)
        Sodhaka, ‘act of cleaning, improving’ (RA,MH) sic,
        Sodhaka, ‘removal, eradication’ (MH)
      • jambUmArga, ‘way leading to the sacred JambU’ (RV)
        (then several about “going the wrong way”, suggesting that
        the words un- and vi- are eden-related)

      conclusion: this must be the split-off Watercourse going Upward
      

      the seven sons, the lampstand and the Dragon,
      – this Ramayana chapter follows a certain logic;
      we are still at line 56, where the monkeys removed Eden trees;
      being the type trees who relate to:

      1. Varuna, as silver-light,
      2. Bhaga, top of lampstand, eden root (south)
      3. Mitra, as Djed pillar (perhaps wormhole),
      4. Aryaman, their wheel (north)
      5. Martanda, the area just above the tiles (centre)
      6. Amza, the shoulder (north-west)
      7. Daksa, intuition, cunningness,
         all these together as “the house of Saturn”, as Diti.

      ..in BD 147 we tried to link the themes, and is still in progress;
      that spell is directly linked to the term ÁAT, ‘regions’,
      where seven regions of eden are stolen, and doubled by théir
      seven new regions (we drew them as seven green heads, to right);
      so we would need to revieuw the ÁAT BD’s if they supply more
      information where the regions are located

      NEXT: ramayana ch. 22 part II – the actual bridge >>