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#UFOs Chariots of the gods/Archons/Gnosis/Achamoth/Thoth/Hermes Trismegistus/Demiurge/Sophia



  • KingNaidKingNaid Member UncommonPosts: 1,875

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    who-logo-791x1024  Knowledge Ecology International
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    Caduceus  Definition of Caduceus by Merriam-Webster

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    Unas is a humanoid race named by the Goa'uld that translates to 'the first ones' or 'the first race' or more specifically, the first humanoid race that they used as hosts before Ra discovered the Tau'ri on Earth. The Unas evolved on P3X-888, the same homeworld as the Goa'uld. The Unas are reptilian in nature, possessing regenerative abilities that a Goa'uld symbiote can enhance
    The first Tau'ri encounter with the Unas was when Colonel Jack O'Neill and Teal'c were trapped by a device called Thor's Hammer on the planet of Cimmeria
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    edited April 2020

    Post edited by KingNaid on
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    In Greek mythology, Styx (/ˈstɪks/; Ancient Greek: Στύξ [stýks][citation needed]) is a deity and a river that forms the boundary between Earth and the Underworld. The rivers Acheron, Cocytus, Lethe, Phlegethon, and Styx all converge at the center of the underworld on a great marsh, which sometimes is also called the Styx. According to Herodotus, the river Styx originates near Feneos.[1] Styx is also a goddess with prehistoric roots in Greek mythology as a daughter of Tethys, after whom the river is named and because of whom it had miraculous powers.
    Styx was the name of an Oceanid nymph, one of the three thousand daughters of Tethys and Oceanus, the goddess of the River Styx. In classical myths, her husband was Pallas and she gave birth to Zelus, Nike, Kratos, and Bia (and sometimes Eos). In these myths, Styx supported Zeus in the Titanomachy, where she was said to be the first to rush to his aid. For this reason, her name was given the honor of being a binding oath for the deities. Knowledge of whether this was the original reason for the tradition did not survive into historical records following the religious transition that led to the pantheon of the classical era.
    As of 2 July 2013, "Styx" officially became the name of one of Pluto's moons.[5] The other moons of Pluto (Charon, Nix, Hydra, and Kerberos) also have names from Greco-Roman mythology related to the underworld.

    Gjöll (Old Norse Gjǫll) is the river that separates the living from the dead in Norse mythology. It is one of the eleven rivers traditionally associated with the Élivágar, rivers that existed in Ginnungagap at the beginning of the world.

    According to Snorri Sturluson's Gylfaginning, Gjöll originates from the wellspring Hvergelmir in Niflheim, flowing through Ginnungagap, and thence into the worlds of existence. Gjöll is the river that flows closest to the gate of the underworld. Within the Norse mythology, the dead must cross the Gjallarbrú, the bridge over Gjöll, to reach Hel. The bridge, which was guarded by Móðguðr, was crossed by Hermóðr during his quest to retrieve Baldr from the land of the dead. [1]

    In Gylfaginning, Gjöll is one of eleven rivers that rise from Hvergelmir. In the following chapter, these are called the Élivágar and are said to have flowed in Ginnungagap in primordial times.[2]

    Gjöll has a parallel with similar mythological rivers from Indo-European cultures such as the Greek Styx.

    Gjöll is also the name of the boulder to which the monstrous wolf Fenrir is bound.[3] The word has been translated "noisy".
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    Vaitarna or Vaitarani (Vaitaraṇî) river, as mentioned in the Garuda Purana and various other Hindu religious texts, lies between the earth and the infernal Naraka, the realm of Yama, Hindu god of death and is believed to purify one's sins. Furthermore, while the righteous see it filled with nectar-like water, the sinful see it filled with blood.[1][2] Sinful souls are supposed to cross this river after death. God Krishna explained soul satyanand Kumar According to the Garuda Purana, this river falls on the path leading to the Southern Gate of the city of Yama. It is also mentioned that only the sinful souls come via the southern gate.

    However, other texts like the Harihareshwara Mahatmya in the Skanda Purana mention a physical river as well, that joins in the eastern ocean; he who bathes in it is supposed to forever be free from the torment of Yama. It first appears in the TirthaYatra Parva (Pilgrimage Episode) of the Mahabharat, where it is mentioned to be rising from the Vindhyas and falling into the Bay of Bengal after passing through Orissa as present Baitarani River. Apart from that it appears in Matsya Purana, and Vamana Purana, lastly it is the Padma Purana which reveals the etymology of Vaitarani in Vaitarani Mahatmya, where it is defined as Vai (truly) tarini (saving) and that related the legend wherein it was brought on to the earth from Patala, due to the penance of Parashurama resulting in a boon from Shiva.[3][4]

    It is equivalent to the Styx river in Greek mythology and is associated with the Vaitarani Vrata, observed on the eleventh day of the dark phase of the moon i.e., Krishna Paksha of Margashirsha in the Hindu calendar, wherein a cow is worshiped and donated, which is believed to take one across the dreaded river as mentioned in the Garuda Purana, verses 77-82.

    After successfully crossing this river, the sinners reach the terrifying Southern Gate of the City of Yama. In this City the sinners along with the souls with good deeds are judged by the Lord of Justice (Yama or Yamaraja). The sinners are taken to hell and the better souls are taken to heaven.

    If a soul cannot cross the Vaitarna River then he cannot be taken to hell. He is stuck at its shore. Thus this prevents him from getting reborn on earth as human or animal. These souls are considered as the ghosts who have not passed on and are stuck.

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    The Sanzu River (Japanese: 三途の川 Hepburn: Sanzu-no-kawa), or River of Three Crossings, is a mythological river in Japanese Buddhist tradition similar to the Hindu concept of the Vaitarna and Greek concept of the Styx.[1] Before reaching the afterlife, the souls of the deceased must cross the river by one of three crossing points: a bridge, a ford, or a stretch of deep, snake-infested waters.[2] The weight of one's offenses while alive determines which path an individual must take. It is believed that a toll of six mon must be paid before a soul can cross the river, a belief reflected in Japanese funerals when the necessary fee is placed in the casket with the dead.

    Hubur (ḪU.BUR, Hu-bur) is a Sumerian term meaning "river", "watercourse" or "netherworld", written ideographically with the cuneiform signs ??.[1][2][3] It is usually the "river of the netherworld".

    A connection to Tiamat has been suggested with parallels to her description as "Ummu-Hubur". Hubur is also referred to in the Enuma Elish as "mother sea Hubur, who fashions all things".[5] The river Euphrates has been identified with Hubur as the source of fertility in Sumer. This Babylonian "river of creation" has been linked to the Hebrew "river of paradise".[3] Gunkel and Zimmern suggested resemblance in expressions and a possible connection between the Sumerian river and that found in later literary tradition in the Book of Ezekiel (Ezekiel 47) likely influencing imagery of the "River of Water of Life" in the Apocalypse (KJV). They also noted a connection between the "Water of Life" in the legend of Adapa and a myth translated by A.H. Sayce called "An address to the river of creation".[3] Delitzch has suggested the similar Sumerian word Habur probably meant "mighty water source", "source of fertility" or the like. This has suggested the meaning of Hubur to be "river of fertility in the underworld".[6] Linda Foubister has suggested the river of creation was linked with the importance of rivers and rain in the fertile crescent and suggested it was related to the underworld as rivers resemble snakes.[7] Samuel Eugene Balentine suggested that the "pit" (sahar) and "river" or "channel" (salah) in the Book of Job (Job 33:18) were referencing the Hubur.[8] The god Marduk was praised for restoration or saving individuals from death when he drew them out of the waters of the Hubur, a later reference to this theme is made in Psalm 18
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    The river plays a certain role in Mesopotamian mythology and Assyro-Babylonian religion, associated with the Sumerian paradise and heroes and deities such as Gilgamesh, Enlil, Enki and Ninlil.[4] The Hubur was suggested to be between the twin peaks of Mount Mashu to the east in front of the gates of the netherworld. The Sumerian myth of Enlil and Ninlil tells the tale of the leader of the gods, Enlil being banished to the netherworld followed by his wife Ninlil.[10] It mentions the river and its ferryman, SI.LU.IGI, who crosses the river in a boat. Themes of this story are repeated later in the Epic of Gilgamesh where the ferryman is called Urshanabi. In later Assyrian times, the ferryman became a monster called Hamar-tabal and may have influenced the later Charon of Greek Mythology.[4] In another story a four-handed, bird demon carries souls across to the city of the dead. Several Akkadian demons are also restrained by the river Hubur. The river is mentioned in the Inscription of Ilum-Ishar, written on bricks at Mari. Nergal, god of the netherworld is referred to as "king Hubur" in a list of Sumerian gods.

    He is first mentioned in the myth of Enlil and Ninlil, where he is called SI.LU.IGI and described as a man.[2] In the Epic of Gilgamesh, Urshanabi is a companion of Gilgamesh after Enkidu dies. They meet when Urshanabi is involved in the curious occupation of collecting an unintelligible type of "urnu-snakes" in the forest. Urshanabi's ferry is at first powered by unintelligible "stone things", that are destroyed by Gilgamesh, who proceeds to power the boat with 120 stakes he has to make to replace the "stone-things". He is banished from Kur by the immortal survivor of the flood Utnapishtim for no discernible reason, possibly for conveying Gilgamesh across the Hubur. They both ferry back to Uruk where they behold its splendour. His later Assyrian incarnation is called Hamar-tabal, who is described as a horrible monster.

    In Sumerian cosmology, the souls of the dead had to travel across the desert or steppe, cross the Hubur river, to the mountainland of Kur.[5] Here the souls had to pass through seven different walled and gated locations to reach the netherworld.[11] The Annanuki administrated Kur as if it were a civilized settlement both architecturally and politically.[11]

    Frans Wiggermann connected Hubur to the Habur, a tributary of the Euphrates far away from the Sumerian heartland,[5] there was also a town called Haburatum east of the Tigris.[10] He suggested that as the concept of the netherworld (as opposed to an underworld) in Sumerian cosmogeny lacked the modern concept of an accompanying divine ruler of a location underneath the earth, the geographical terminology suggested that it was located at the edges of the world and that its features derived in part from real geography before shifting to become a demonic fantasy world.
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    Nergal, Nirgal, or Nirgali (Sumerian: dKIŠ.UNU[2] or dGÌR-UNUG-GAL????;[3] Hebrew: נֵרְגַל, Modern: Nergal, Tiberian: Nērḡál; Aramaic ܢܹܪܓܵܐܠ; Latin: Nergel) is a deity that was worshipped throughout ancient Mesopotamia (Akkad, Assyria, and Babylonia) with the main seat of his worship at Cuthah represented by the mound of Tell-Ibrahim. Other names for him are Erra and Irra.

    Nergal is mentioned in the Hebrew Bible as the deity of the city of Cuth (Cuthah): "And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal" (2 Kings, 17:30). According to the Talmudists, his emblem was a cockerel[4] and Nergal means a "dunghill cock",[5] although standard iconography pictured Nergal as a lion. He is a son of Enlil and Ninlil, along with Nanna and Ninurta.

    Nergal seems to be in part a solar deity, sometimes identified with Shamash, but only representative of a certain phase of the sun. Portrayed in hymns and myths as a god of war and pestilence, Nergal seems to represent the sun of noontime and of the summer solstice that brings destruction, high summer being the dead season in the Mesopotamian annual cycle. He has also been called "the king of sunset".[6] Over time Nergal developed from a war god to a god of the underworld.[7] In the mythology, this occurred when Enlil and Ninlil gave him the underworld.[6]

    Nergal was also the deity who presides over the netherworld, and who stands at the head of the special pantheon assigned to the government of the dead (supposed to be gathered in a large cave known as Aralu or Irkalla). In this capacity he has associated with him a goddess Allatu or Ereshkigal, though at one time Allatu may have functioned as the sole mistress of Aralu, ruling in her own person. In some texts the god Ninazu is the son of Nergal and Allatu/Ereshkigal.

    Ordinarily Nergal pairs with his consort Laz. Standard iconography pictured Nergal as a lion, and boundary-stone monuments symbolise him with a mace surmounted by the head of a lion.

    Nergal's fiery aspect appears in names or epithets such as Lugalgira, Lugal-banda (Nergal as the fighting-cock),[8] Sharrapu ("the burner", a reference to his manner of dealing with outdated teachings),[9][self-published source?] Erra, Gibil (though this name more properly belongs to Nusku), and Sibitti or Seven.[10] A certain confusion exists in cuneiform literature between Ninurta (slayer of Asag and wielder of Sharur, an enchanted mace) and Nergal. Nergal has epithets such as the "raging king", the "furious one", and the like. A play upon his name—separated into three elements as Ne-uru-gal (light of the great Ûru;[11] lord of the great dwelling)—expresses his position at the head of the nether-world pantheon.[citation needed]

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    In the Sumerian mythological poem Lugal-e, Asag or Azag, is a monstrous demon, so hideous that his presence alone makes fish boil alive in the rivers.

    He was said to be accompanied into battle by an army of rock demon offspring—born of his union with the mountains themselves.

    He was vanquished by the heroic Akkadian deity Ninurta, using Sharur, his enchanted talking mace, after seeking the counsel of his father, the god Enlil (Black, Green, and Rickards, pp. 35-36).

    In the late Babylonian astral-theological system Nergal is related to the planet Mars. As a fiery god of destruction and war, Nergal doubtless seemed an appropriate choice for the red planet, and he was equated by the Greeks to the war-god Ares (Latin Mars)—hence the current name of the planet. In Assyro-Babylonian ecclesiastical art the great lion-headed colossi serving as guardians to the temples and palaces seem to symbolise Nergal, just as the bull-headed colossi probably typify Ninurta.
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    The title for “Beetlejuice” is a play on the character Betelgeuse’s name, which in turn based on the Betelgeuse star, which is housed in the infinite blackness of space but in the same constellation as the more famous star Orion. (Screenwriter McDowell was surprised anyone picked up on the reference.) Warner Bros, however, didn’t think there was anything clever or funny or interesting about the movie’s title, and begged Tim Burton to allow them to change it. He refused.

    The alternate title the studio had come up with was “House Ghosts,” which, at the very least, beats out “Anonymous Haunted House Story 39480,” which more or less conveys the same general mood and aura. Burton, the story goes, suggested “Scared Sheetless” as a joke (a reference to the scene where the Maitlands attempt to scare the Deetzes out of the house by wearing bed sheets – something they consider spooky but comes off as utterly laughable). Much to Burton’s horror, the studio actually liked his idea, and tried to rename the movie. Burton finally put his foot down and said that the movie would be called “Beetlejuice.” Once and for all

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    The International Astronomical Union (IAU; French: Union astronomique internationale, UAI) is an international association of professional astronomers, at the PhD level and beyond, active in professional research and education in astronomy.[3] Among other activities, it acts as the recognized authority for assigning designations and names to celestial bodies (stars, planets, asteroids, etc.) and any surface features on them.[4]

    The IAU is a member of the International Science Council (ISC). Its main objective is to promote and safeguard the science of astronomy in all its aspects through international cooperation. The IAU maintains friendly relations with organizations that include amateur astronomers in their membership.

    The IAU was founded on 28 July 1919, at the Constitutive Assembly of the International Research Council (now the International Science Council) held in Brussels, Belgium.[7][8] Two subsidiaries of the IAU were also created at this assembly: the International Time Commission seated at the International Time Bureau in Paris, France, and the International Central Bureau of Astronomical Telegrams initially seated in Copenhagen, Denmark.[7] The 7 initial member states were Belgium, Canada, France, Great Britain, Greece, Japan, and the United States, soon to be followed by Italy and Mexico.[7] The first executive committee consisted of Benjamin Baillaud (President, France), Alfred Fowler (General Secretary, UK), and four vice presidents: William Campbell (USA), Frank Dyson (UK), Georges Lecointe (Belgium), and Annibale Riccò (Italy).[7] Thirty-two Commissions (referred to initially as Standing Committees) were appointed at the Brussels meeting and focused on topics ranging from relativity to minor planets. The reports of these 32 Commissions formed the main substance of the first General Assembly, which took place in Rome, Italy, 2–10 May 1922. By the end of the first General Assembly, ten additional nations (Australia, Brazil, Czecho-Slovakia, Denmark, the Netherlands, Norway, Poland, Romania, South Africa, and Spain) had joined the Union, bringing the total membership to 19 countries. Although the Union was officially formed eight months after the end of World War I, international collaboration in astronomy had been strong in the pre-war era (e.g., the Astronomische Gesellschaft Katalog projects since 1868, the Astrographic Catalogue since 1887, and the International Union for Solar research since 1904).
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    The 1918-1919 Influenza Pandemic in the United States: Lessons Learned and Challenges Exposed

    Few have described the influenza pandemic of 1918–1919 better than Dr. Victor Clarence Vaughan, the portly dean of the University of Michigan Medical School and advisor to the U.S. Surgeon General during World War I. In early September 1918, upon surveying the destruction wrought not from bullets but rather from microbes at a military camp outside of Boston, Vaughan bemoaned that influenza had “… encircled the world, visited the remotest corners, taking toll of the most robust, sparing neither soldier nor civilian, and flaunting its red flag in the face of science.”1 Striding between the crowded, makeshift hospital wards and the overflowing morgue, Vaughan anxiously recorded that bodies were being stacked about “like cordwood.”

    Vaughan's macabre image of the alarming and accelerating loss of thousands of young soldiers in the prime of their lives foreshadowed the overwhelming sickness and death that would engulf the globe in the fall of 1918, as the deadliest wave of this contagious calamity took its harrowing toll. After the pandemic subsided in the winter of 1920, at least 50 million people had died worldwide, including approximately 550,000 in the United States. It reached its height during the final months of “the war to end all wars,” which mobilized tens of millions of young men to the European theater of battle. Moreover, it appeared at a time when public health had made tremendous advances thanks to a combination of sanitarian campaigns and bacteriological science, but several decades before the viral etiology of influenza had been determined.

    When influenza appeared in the United States in 1918, Americans responded to the incursion of disease with measures used since Antiquity, such as quarantines and social distancing. During the pandemic's zenith, many cities shut down essential services. Public health professionals on the home front, including many volunteer nurses, deployed their limited medical armamentarium as they tirelessly tended to the ill and attempted to contain the spread of disease. Across the nation, hundreds of thousands of personal tragedies unfolded and irrevocably changed the lives of those who survived. Children were orphaned, a disproportionate number of young adults died, and for a brief period fear, suspicion, and panic prevailed. Yet even in this trying context, the historical record reveals that many Americans responded courageously during the crisis.

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    Merkabah, also spelled Merkaba, is the divine light vehicle allegedly used by ascended masters to connect with and reach those in tune with the higher realms. "Mer" means Light. "Ka" means Spirit. "Ba" means Body. Mer-Ka-Ba means the spirit/body surrounded by counter-rotating fields of light, (wheels within wheels), spirals of energy as in DNA, which transports spirit/body from one dimension to another.

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    edited May 2020

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    Genesis 3

    But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

    4 And the serpent said unto the woman, Ye shall not surely die:

    5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

    6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

    7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

    8 And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden.

    9 And the Lord God called unto Adam, and said unto him, Where art thou?

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    Yam (also Yamm; Semitic: ים Ym) is the god of the sea in the Canaanite pantheon. Yam takes the role of the adversary of Baal in the Ugaritic Baal Cycle.

    The deity's name derives from the Canaanite word for "Sea", and is one name of the Ugaritic god of Rivers and Sea. Also titled ṯpṭ nhr (" the Judge of the River"),[1] he is also one of the 'ilhm ( 'ilahuuma/'ilahiima Elohim) or sons of El, the name given to the Levantine pantheon.

    Of all the gods, despite being the champion of El, Yam holds special hostility against Baal Hadad, son of Dagon. Yam is a deity of the sea and his palace is in the abyss associated with the depths, or Biblical tehom, of the oceans. Yam is the deity of the primordial chaos and represents the power of the sea, untamed and raging; he is seen as ruling storms and the disasters they wreak, and was an important divinity to the maritime Phoenicians. The gods cast out Yam from the heavenly mountain Sappan (modern Jebel Aqra; Sappan is cognate to Tsephon).[citation needed]

    The fight of Baal-Hadad with Yam has long been equated with the Chaoskampf mytheme in Mesopotamian mythology in which a god fights and destroys a "dragon" or sea monster; the seven-headed dragon Lotan is associated closely with him and Yam is often described as the serpent. Both Mesopotamian Tiamat[2] and Biblical Leviathan are adduced as reflexes of this narrative,[3] as is the fight of Zeus with Typhon in Greek mythology.

    "From your throne of kingship you shall be driven,
    from the seat of your dominion cast out!
    On your head be Ayamari (Driver) O Yam,
    Between your shoulders Yagarish (Chaser), O Judge Nahar
    May Horon split open, O Yam,
    may Horon smash your head,
    ´Athtart-Name-of-the-Lord thy skull!

    After a great war in heaven involving many of the gods, Yam is soundly defeated:

    And the weapon springs from the hand of Baal,
    Like a raptor from between his fingers.
    It strikes the skull of Prince Yam,
    between the eyes of Judge Nahar.
    Yahm collapses, he falls to the earth;
    His joints quiver, and his spine shakes.
    Thereupon Baal drags out Yam and would rend him to pieces;
    he would make an end of Judge Nahar.

    Hadad holds a great feast, but not long afterwards he battles Mot (death) and through his mouth he descends to the netherworld. Yet like Yam, Death too is defeated and in h. I AB iii the Lord arises from the dead:

    For alive is Mighty Baal,
    Revived is the Prince, Master of Earth."
    'El calls to the Virgin Anat:
    "Hearken, O maiden Anat!"
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