EDEN’S RULE over the masculine and feminine REALM
—— how the ãnkh-Torus and Pillar
are today Leviathan and Behemoth ——
B] undirected-masculine and -feminine realm
C] Leviathan and Behemoth in the book of Job
A] short INTRODUCTION
…..it was the frustration of “not understanding enough well the positioning of the axes”, which brought us to here; since the translation of the right context of many spells depend for a great deal upon gathering the cóncepts in which they are presented.
Since the entire ãnkh-torus is búild by stolen adamite aspects, it should be reasonable that also scripture addresses this abomination — and she dóes. We are aware that there are hundreds of discussions You can find on the net, where is ‘the real nature of Leviathan and Behemoth’ being discussed: from ‘mythical’ to the so-called ‘literal interpretations’ – that behemoth was a water-ox – until we get people who think it was ‘dinosaurs’:
…. for a number of reasons, those concepts are Off: first because it is not God “who made dinosaurs”, since everything they represent is typically related to the many glyphs of “fangs, claws, teeth, to devour”, etc; but more important, the very concept of monsters like that is so fóreign to Heaven’s nature, that already only for that very context this idea has to be discarded;
and both the ‘literal and mythical interpretations’ have the same problem – perhaps even more so; the problem is not just that apparently “God máde both” [2 verses], but uses words as “swamp, lotus, brass, iron” etc, which are concepts solemly used by the pantheon – and all over in the glyphs!
B] the “un-directed-masculine and -feminine”
….we kept seeing the “mixture then separation from realms”, for example in the book of Henoch [see next section], where “behemoth and leviathan would be given as food [for the people]“;
while in another chapter, earth left the post-Eden realm for “the mixture of realms”, indicating by context that the ãnkh-torus and solarplane were starting; and the third reason was the difference between the Edfu temple and Ezekiel’s vision — where the former clearly denotes “a separation”, the new temple appears to “rule both realms from a place inbetwéen them”: just as Eden did.
….in context, we perhaps could phrase that “Adam and Eve dirécted the masculine and feminine”, themselves being the represent of Heaven’s rule óver the masculine and feminine — in harmony and as only positive powers.
But they was made to fall, and the serpent got to rule both energies/realms; with ITs rule even creating un-harmonious constructs through them: when, for example “the pillar is the masculine deity Shu” and the Torso, the centre of the pillar, his feminine counterpart Tefnet, may be a major clue that these are “masculine and feminine cónstructs, created by these two realms”,
this concept may very well be the “mixing of realms” as described in Henoch, and evenmore so, when any day now those both realms will be pulled apart again: by the rule of new Eden [new jerusalem] inbetween them both;
– in this context, it is thinkable “that God [once] made them”, since much of what théy stole and misused, was originally His ‘; — even they themselves! -,
but that He addresses in the various chapters in Job and psalms the realms going rough: under guide of the Serpent; because of this possible and probable angle, we needed to look at the real text of the several chapters, below;
and they show an amazing consistent description of, what must be a constant abomination to look at, from heaven: the ãnkh-torus;
C] JOB 40 BEHEMOTH —
torus-pillar the morass, swamp, lotus, iron, oleander, etc, are all type things of solarplane and fields of saturn;
15) Behold now behemoth, which I made with thee; he eateth grass as an ox
…..context: “the behemoth I made; yóu being the grass he eats like an ox”:
since the other verses promise that “behemoth will be given ás food to His people”;
16) Lo now, his strength [is] in his loins, and his force
…..context: both realms, north and south, have been mixed since Noah’s deluge [see book of Henoch, below]; and behemoth, the pillar and ãnkh-Torus, has the Eye, south, as navel – ÁB, plexus GAI;
17) He moveth his tail like a cedar: the sinews of his stones are wrapped together
…..context: “inclining tail” sounds much like the pillar standing upright; since the verses repeat, the ‘intertwined sinews’ resemble the caducaeus of the pillar [the MÃNNU serpents, hour X]; but the description cedar tree is given in Ez.31 as the pillar, ” higher then all the trees of eden” [south];
note how the word ‘stone’ is not in the text;
18) His bones [are as] strong pieces of brass; his bones [are] like bars of iron.
……context: “metals” always, always refers to the fallen ones [compare ‘the bars of Damascus’ = the torus!]: copper, BÁA, is typically Horus in his copper throne, North, making the iron sky around this earth; the “ribs” may well describe the walls of the ãnkh-torus;
19) He [is] the chief of the ways of God: he that made him can make his sword to approach [unto him]
20) Surely the mountains bring him forth food, where all the beasts of the field play
……concept: difficult line…. – it can only be like “the divine [el] undirected-masculine is the prime-material to work with”; and that “the one [Thoth] who turns him into something élse” [making-do-of-him], makes it into a “disintegrating mountain” –
“to disintegrate”= “to break up, to seperate into parts”: the T’U glyph, mountain, is a dóuble mountain, carrying the Sekht-fields, which may be “the animals, prancing about inthere” — the solarplane apes etc;
21) He lieth under the shady trees, in the covert of the reed, and fens.
……..context: the reed and morass is, literally “the field of Reeds”, SEKHT-ÁARU; the term lotus, SESHESH, is the geometric form of the ãnkh-torus; there is even a glyph “crocodiles basking upon the riverbanks”, where riverbank is the side of the solarplane ÁT’EB; note how their crocodile is synchronized with behemoth –
22) The shady trees cover him [with] their shadow; the willows of the brook compass him about.
…….context: willows should read “Oleander” – a most poisonous scrub/tree, Nerium, but named after it’s resémblence of an olive tree: exactly like the BÁK-tree glyph is “olive tree”, where bák is Horus;
the term “oleanders-of watercourse”is tricky: likely Rã’s watercourse – as depicted in every mid-register of AMTUAT; but even then, spells are full with “to make green, to flourish”, AKH and UATCH, denoting the Sekht-fields;
24] b·oini·u in·eyes-of·him יִ קָּ חֶ נּוּ iqch·nu he-shall-take·him בְּ מ קְ שִׁ ים b·muqshim in·traps יִ נְ קָ ב inqb he-shall-pierce ־ – אָ ף aph nose
23) Behold, he drinketh up a river, [and] hasteth not: he trusteth that he can draw up Jordan into his mouth.
……context: he is himsélf the stream [axis] obtaining by force”, Rã’s axis; and he is not worried, but trusting that Eden’s Watercourse [Jordan] will keep on flowing down to his mouth — that is his vesica North!
24) He taketh it with his eyes: [his] nose pierceth through snares.
b] JOB 41, LEVIATHAN —– torus-construct itself
1) Canst thou draw out leviathan with an hook? or his tongue with a cord [which] thou lettest down?
2) Canst thou put an hook into his nose? or bore his jaw through with a thorn?
…..obviously this is the same part as Gog in Ezekiel: the vesica North is the theme here, since Gog “is the ruler of the Nile”, Isaiah — the words fór the anunna-face come from the ÁB, torso, which is now “feminine under théir rule”;
3) Will he make many supplications unto thee? will he speak soft [words] unto thee?
…..- the line dóes make sense, see previous, as the speech for the anunna-face;
4) Will he make a covenant with thee? wilt thou take him for a servant for ever?
9) Behold, the hope of him is in vain: shall not [one] be cast down even at the sight of him?
……”will not also his sight be cast down”, MAA glyph;
10) None [is so] fierce that dare stir him up: who then is able to stand before me?
….. “is it not cruel that he rises up [pillar!] and who is he to station itself [an-face!] in front of My face..? ”
12) I will not conceal his parts, nor his power, nor his comely proportion.
…..”i will not be silent to him over his components by way of sorcery, and judge the condition over him “;
mastery: “skillfull rule and knowledge”,
14] dlthi doors-of פָ נָיו phni·u faces-of·him מִ י mi who? פִ תֵּ חַ phthch he-mopened סְ בִ יב ת sbibuth round-about שִׁ נָּיו shni·u teeth-of·him אֵ ימָ ה aime dread +
13) Who can discover the face of his garment? [or] who can come [to him] with his double bridle? +
…….”who is he, to roll back the surface as clothing for him by the double-bridle of him?”
– the “double bridle” perfectly describes the vesica,North; cáusing “the surface, as covering” for the ãnkh-torus, the northern half — in Revelations, this is un-done by “..and the sky receded like a scroll..”!;
14) Who can open the doors of his face? his teeth [are] terrible round about.
…..[cont from previous] “.. who is he to come to the doors of his face? ” — a weighty clue, since every 10th spell mentions “the opening of the northern double-door to the house of the horizon – vesica”;
15) [His] scales [are his] pride, shut up together [as with] a close seal.
…… [cont. from prev.], “..the round-about teeth of him of Dread, as channels of pride; it’s shields being closed;”,
the ribs of the Torus itself; in Henoch described as “a wall of fiery crystal stones”…, continued:
16) One is so near to another, that no air can come between them.
17) They are joined one to another, they stick together, that they cannot be sundered.
….. compare the wall of crystal stones;
18] otishthi·u sneezings-of·him תָּ הֶ ל thel she-is-cmaking-irradiate א ר aur light וְ עֵ ינָיו u·oini·u and·eyes-of·him כְּ עַ פְ עַ פֵּ י k·ophophi as·eyelids-of שָׁ חַ ר shchr dawn:: 19] יוִ פִּ מ m·phi·u from·mouth-of·him לַ פִּ ידִ ים lphidim torches יַהֲ 7כוּ ielku they-are-going-out כִּ יד דֵ י kidudi darts-of אֵ שׁ ash fire יִ תְ מַ לָּ טוּ ithmltu they-are-sescaping-forth: 20]: מִ נְּ חִ ירָ יו] (12:41 (20]:41 m·nchiri·u from·snortings-of·him יֵצֵ א itza he-is-going-forth עָ שָׁ ן oshn smoke כְּ דוּד k·dud as·cauldron נָפוּחַ nphuch being-steamed וְ אַ גְ מֹ ן u·agmn and·rush:. 21] שְׁ פַנ nphsh·u soul-of·him גֶּחָ לִ ים gchlim embers תְּ לַ הֵ ט thlet she-is-msetting-aflame וְ לַ הַ ב u·leb and·blaze מִ פִּ יו m·phi·u from·mouth-of·him א itza he-is-going-forth
18) By his neesings a light doth shine, and his eyes [are] like the eyelids of the morning.
……the word used is “irradiate”, read: to illuminate — a typical expression in S-H’ETCH, “to illuminate by light of Saturn”; also “dawn” belongs in this theme, since the new light in the Tuat is dubbed “dawn” [in different glyphs];
19) Out of his mouth go burning lamps, [and] sparks of fire leap out.
….lit “darts of fire”, see amtuat X, where the arrows are shown tó and fróm the vesica: the arrows being the mutilated speech of the adamite soul, herself;
20) Out of his nostrils goeth smoke, as [out] of a seething pot or caldron.
….the snorting and cauldron must be South – the Eye; where H’ET, Saturn misusing the staff of Adam TÁ “causes smoke, which forms the anunna-face, north”, see CT*, compare also the priestesses of Apollo [Abaddon/BEB] lived in temples upon a faultline, and got in trance because of the fumes;
21) His breath kindleth coals, and a flame goeth out of his mouth.
…..first part is unclear – but the “going forth” is literally PER, from the mouth/an-face
22) In his neck remaineth strength, and sorrow is turned into joy before him. +
23) The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved
…… both lines together: “in his neck [in the pillar], he is storing strength [stolen aspects] fór the face, to advance to [the anunna-face] for it’s yearning for flaps of flesh, and they cling [onto the face] like being cast [forged] upon him, and who will not move “;
….neck should be the “Throat” – the pillar – in different clusters as ÃM, H’ET, or SQER, “to open the windpipe” etc;
as weird as it sounds, the anunna-face IS “a rotating sphere,ball of physical flesh”, say as blueprint for our physical flesh, QET’NU ‘blueprint’, used as the goal in hour XI and XII, mid-register, to arrive at the anunna-face to can make blueprints;
24) His heart is as firm as a stone; yea, as hard as a piece of the nether [millstone]. +
25) When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves.
……also two lines: ” his heart [the Eye,south,or ÁB] cast [forged] as a stone, by béing cast the millstone, belów [= the treshing-floor, south vesica]; rising up by the broken parts of the subjugated [ad.souls!], which go to a more distant point [=north]“;
– it is incredible, but this should be the most fitting context:
the vesica south, SEP, is the “treshing floor”, and in several mythologies the ‘millstone’ depicts exact this same;
26) The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon.
…..”to one overtaking him [the face], the sword is to no avail; nor the spear or dart;”,
note the pun on spear — since the harpoon UÃ was thé means for thém to establish their ãnkh-torus, see Edfu;
27) He esteemeth iron as straw, [and] brass as rotten wood.
28) The arrow cannot make him flee: slingstones are turned with him into stubble.
….. = ‘the archer cannot make him to flee”;
30) Sharp stones [are] under him: he spreadeth sharp pointed things upon the mire.
……”his underpart is as sharp pieces of shard”; we haven’t found a possibility for that – but an option may be, the entire torus is spinning?
31) He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment
….. not ointment, but “the sea he is placing as the foaming compound”, “the deep” could be a place in or just above the ÁNTT-ravine, abyss; installing there a “compound”, see next line;
32) He maketh a path to shine after him; [one] would think the deep [to be] hoary.
……. ” regarding the abyss óf the grey-haired ones” – there is a strange glyph SEKHEMu, “grey-haired ones”; whereas scripture mentions “..and His hair more white then wool”, here the grey-haired is obviously a half-holy mixture, perhaps another term for the Watchers?,
….the entire line could read “.. behind him [in the background] is the lit-up track [axis] regarding the abyss of the grey-haired ones”, or even “calculated bý the abyss”, since the word is “reckon” – and if this context is true, then the diagram [in cosmology bar] should be right: as “the chain of ÁMEN coming from the abyss ÁNTT” [glyph];
33) Upon earth there is not his like, who is made without fear.
…..”there is no-one on earth to make him lose courage”;
34) He beholdeth all high [things]: he [is] a king over all the children of pride.
……the last part is what virtually every spell is about: “for the beautified-soul (canaanite spirit) to manifest”;
….we need to look carefully whát all terms could represent;
‘leviathan and behemoth’ perhaps could be equalled with the fettered serpent in hour VII, and with the feminine serpent Nutchi, ‘sweet-meat’, in hour V, also because they are depicted as “mottled serpents”, a mixture, which may indicate this non-directed going Rough;
perhaps this could be the reason why leviathan is described as ‘dragon’ [the mottled aspect], yet “given as food to the people”, that would be Unthinkable if it were solemly a concept of théir realm;
1) In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that [is] in the sea.
……it may read very well “serpent-upón-dragon”, and “tortuous serpent upón the dragon” [on-dragon / serpent-torturous], if the context as before is maintained that the undirected-feminine is turned into the Torus bý the serpent; the word tortuous being “twisting, winding, having many twists and turns”;
note that it doesnt say “He kills the leviathan” but the monster, THNIN, which must be “the warped, twisted cónstruct it is made into”; which’ latter should be the same as the dragon in Revelations;
2) In that day sing ye unto her, A vineyard of red wine.
……”in that day, he who wrongfully desired the vineyard (fem.)., you respond to her; ”
which makes perfect sense! the ‘he’ being the serpent here; and covet is ‘to feel strong or immoderate desire for (that which is another’s)‘; note how ‘red wine’ and ‘to sing’ aren’t even present in the line;
– many glyphs are vineyard, always in occupational sense; T’UÁ, but most frequently ÁAT or it’s derivations; also the term H’ENKU N ÁRP, “left lintel of the hall of Maãt”, left is the East, “the wine the Root / of existence / presented to the Ka-double as the flower of existence by Saturn”;
3) I the LORD do keep it; I will water it every moment: lest [any] hurt it, I will keep it night and day.
…… lit.: “lest he is visiting on her”, the ‘he’ being the serpent!, “..night and day I shall preserve her + ” [cont.],
6) He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.
……..note how the Root, P-glyph, is consistently related to the south-kingdom Juda and Benjamin, and the blossoms to the north-kingdom, the 10 tribes;
9) By this therefore shall the iniquity of Jacob be purged; and this [is] all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.
……..”therefore this shelter of reconciliation will be made for the depravity of Jacob, and all this fruit to remove the sin of him; by to place in? him all of the stones of the altar as chalkstones that are [now] shattered; [and they, the shattered stones] will not rise upward [again] as fetishes of happiness and solar images”;
– in several other verses, “chalk” is negatively used as “to make more pretty a wall”, denoting stolen aspects here – where the ugly spirit-beings of the Osiris-type are “beautified with the shes-garment-body”; and many spells describe this process of “aspects going Upwards through the pillar, to be spoken into solar [!] images by the anunna-face”;
10) Yet the defenced city [shall be] desolate, [and] the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof
…….the ‘defended city’ can hardly be else as “the place of ÕN”, south, guarding the vineyard; the forked branches of the city could be “the remains of the torus”,
visual of “the place of ÕN”, the glyph itself is like a pillar with broad base;
11) When the boughs thereof are withered, they shall be broken off: the women come, [and] set them on fire: for it [is] a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.
……continuing line; “by drying up of her harvest-branch [the city’s tentacle into the vineyard], they shall be broken up [the forked branches of the torus], by women coming as lighting fires to her [the city] “,
the second part should read ‘that the people of no understanding of Him, shall be shown no no mercy – as those who were formed bý [aspects of] Him, He will show no favour”, that is, the beautified-souls, (canaanite spirits) who entered the spirit-body which Saturn made by stolen aspects —
……the context of the line is still ‘the city’, as the fortress of the vineyard; the vineyard being a feminine aspect – hence “the women” arrive; and becáuse women represent the attributes, and therefore also the stolen attributes, the “people who were formed bý aspects”, He will show no favour;
see next line about these aspects;
12) And it shall come to pass in that day, [that] the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.<./span>
……a crucial line; here their vampiring upon Eden’s axis is being stopped;
many CT describe the “aspects from the Way,UA, go into the SETCHT-fire of the Eye”;
note how they vampire upon “a tráil of Eden’s river”;
it could be important that the term Watercourse is specifically linked to égypt/ÕN’s axis, we should revise that diffence more clear in the spells [but that was the point, right, that without a better understanding of concepts, the context of spells will have lacunae];
the “gathering one by one” cannot be else as Ez.37, the two sticks becoming one staff again, and “I will gather them from out of the nations”;
13) And it shall come to pass in that day, [that] the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem.
……this must be áfter that gathering has happened; to get out the many millions when the world will have become Dark;
– both previous lines also relate to the new temple, described by Ezekiel [next section];
Lizard/snake statue –
the Ubaidian Mesopotamian culture between 4000 and 5500 BC;
especially in CT, the glyph ÁKERU-gods has the snake det.,
the Ákeru being the Watchers, in scripture,
PSALMS 104 – Leviathan – LUITHN
26) There go the ships: [there is] that leviathan, [whom] thou hast made to play therein
7)These wait all upon thee; that thou mayest give [them] their meat in due season
……..the line “dragon/this/you formed”, appears to be legal, and therefore we can conclude that the leviathan is “that aspect gone Rough”;
next line, “all of them are looking forward that You give them their food, in due season”, that is exact the line used in the book of Henoch [next section], and in psalm 74, below:
PSALMS 74 –
13) Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters.
14) Thou brakest the heads of leviathan in pieces, [and] gavest him [to be] meat to the people inhabiting the wilderness.
……note how here, like in Isaiah, the word for the monster which is slain, is THINIM: not ‘leviathan’!; though in next line the different word ‘bruised’ is being used, apparently in order to can give it to the peoples as food – and it does not write “in pieces”;
Many christians believe that ‘this earth started with eden’; but here it tells that this mixture of realms was befóre Eden, and by “breaking the heads of the THNIM-serpent [the Revelation one], the “dimensions were split-apart again”, with Eden’s rule inbetween –
…..while after Noah’s deluge, 8000bc, the realms became partly mixed again;
the line “people of arid places” is also congruent with Henoch: it are the imprisoned adamite originals, who are held in the “walled enclosure”, SENB, solarplane-B;
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