© Gunnar Tómasson

30 November 2016

I. Flosi – Archetypal Saga Man of Seventh Day

(Construction)

4684

       1 = Monad

913 = Adam

2770 = Flosi

1000 = Light of the World

4684

7 = Man of Seventh Day

4000 = Flaming Sword

  677 = EK – 13th Icelandic for I/EGO

4684

II. Archetypal Saga Man and Kabbalah

(Construction)

35850

         1 = Monad

913 = Adam

2770 = Flosi

16290 = The Sacred Triangle of Pagan Iceland¹

1000 = Light of the World

7876 = Kjartan Ólafsson

  7000 = Microcosmos – Man in God’s Image

35850

Ten Sefiroth of Kabbalah²

(Karen Armstrong)

35850

  2638 = En Sof – Without End
3025 = Kether – Crown
2852 = Hokhmah – Wisdom
1559 = Binah – Intelligence
1953 = Hesed – Love or Mercy
1219 = Din – Power
4209 = Tifereth – Beauty
3301 = (a.k.a. ): Rakhamim –Compassion
3514 = Netsakh – Lasting Endurance
1261 = Hod – Majesty
2434 = Yesod – Foundation
3816 = Malkuth – Kingdom
3392 = (a.k.a.): Shekinah
    677 = EK – 13th Icelandic for EGO
35850

III. Archetypal Man’s Saga

(Construction)

137522

Brennu-Njálssaga

(Author EK)

    6257 = Mörðr hét maðr. – A man was named Mördr.

12685 = Höfðingjaskipti varð í Nóregi. – There was a change of chieftains in Norway.

11274 = Fara menn við þat heim af þingi. – Then people go home from Althing.

13530 = Ok lýk EK þar Brennu-Njálssögu. – And there I conclude Saga of Burnt Njáll.

Archetypal Saga Man

Pen of Divine Wisdom

    4385 = Hagia Sophia – Divine Wisdom

7000 = Microcosmos – Man in God’s Image

1654 = ION

3412 = Platon

4946 = Socrates

14209 = Quintus Horatius Flaccus

12337 = Publius Virgilius Maro

11999 = Sextus Propertius

11249 = Publius Ovidius Naso

11359 = Snorri Sturluson

9814 = Sturla Þórðarson

    1412 = AMEN

137522

IV. Dante’s Commedia – Alpha and Omega

(Construction)

137522

Alpha Sentence

Inferno Canto I.

  15438 = Nel mezzo del cammin di nostra vita

15885 = mi ritrovai per una selva oscura

12588 = ché la diritta via era smarrita.*

Time

  25920 = Platonic Great Year

-1000 = Darkness

Metamorphosis

   -5753 = Hrímþurs – Rime-Giant (Gylfaginning, Ch. 3)

7000 = Microcosmos – Man in God’s Image

Jesus Christ

13^th century Icelandic

  10125 = Sannr Maðr ok Sannr Guð – True Man and True God

Omega Sentence

Paradiso Canto XXXIII

  13922 = Io ritornai da la santissima onda

13853 = rifatto si come piante novelle

13223 = rinnovellate di novella fronda,

16321 = puro e disposto a salire alle stelle. **

V. Archetypal Saga Man and Gnostic Jesus

(Construction – King James Bible 1611)

137522

           1 = Monad

1000 = Light of the World

Virgil,

Fourth Eclogue

  20087 = Magnus ab integro saeclorum nascitur ordo. – The great order of the ages is born afresh.

16290 = The Sacred Triangle of Pagan Iceland

Gnostic Jesus

Come

    7864 = Jesus Patibilis³

19148 = Thinke not that I am come to send peace on earth: – Matt. 10:34

Jesus Crucified

King James Bible 1611

16777 = THIS IS IESVS THE KING OF THE IEWES – Matt. 27:37
9442 = THE KING OF THE IEWES – Mark 15:26
13383 = THIS IS THE KING OF THE IEWES – Luke 23:38
17938 = IESVS OF NAZARETH, THE KING OF THE IEWES – John 19:19

Gnostic Jesus

Gone

  15592 = I came not to send peace, but a sword.
137522

VI. We shall not look upon his like again.

(Shakespeare Jubilee, 1769)

137522

         1 = Monad

913 = Adam

Take him for all in all

    7938 = Take him for all in all.

16533 = We shall not look upon his like again.

21078 = The Corporation and Inhabitants of Stratford

20379 = Assisted by The munificent Contributions

19782 = of the Noblemen and Gentlemen in the Neighbourhood

14687 = Rebuilt this Edifice in the Year 1768.

22845 = The Statue of Shakespear and his Picture within

  13366 = were given by David Garrick Esq.

137522

VII. The End of Flosi’s Life

(Brennu-Njálssaga, Last chapter)

137522

  16317 = Þat segja menn, at þau yrði ævilok Flosa,

17694 = at hann færi utan, þá er hann var orðinn gamall,

22025 = at sækja sér húsavið, ok var hann í Nóregi þann vetr.

14746 = En um sumarit varð hann síðbúinn.

15727 = Ræddu menn um, at vánt væri skipit

20892 = Flosi sagði, at væri ærit gott gömlum ok feigum,

9605 = ok sté á skip ok lét í haf,

  20516 = ok hefir til þess skips aldri spurzk síðan.

137522

***

Calculator for converting letters to cipher values is at:

http://www.light-of-truth.com/ciphersaga.htm

*Halfway through the journey we are living

I found myself deep in a darkened forest,

For I had lost all trace of the straight path.

**Here powers failed my high imagination:

But by now my desire and will were turned,

Like a balanced wheel rotated evenly,

By the Love that moves the sun and the other stars.

***Men say that the end of Flosi’s life was, that he fared abroad, when he had grown old, to seek for timber to build him a hall; and he was in Norway that winter, but the next summer he was late „boun“; and men told him that his ship was not seaworthy.

Flosi said she was quite good enough for an old and death-doomed man, and bore his goods on shipboard and put out to sea. But of that ship no tidings were ever heard.

¹ Bergþorshváll-Miðeyjarhólmr-Helgafell – Einar Pálsson

²Background on Kabbalah

The most influential Kabbalistic text was The Zohar, which was probably written in about 1275 by the Spanish mystic Moses of Leon [who] believed that God gives each mystic a unique and personal revelation, so there is no limit to the way the Torah can be interpreted: as the Kabbalist progresses, layer upon layer of significance is revealed. The Zohar shows the mysterious emanation of the ten sefiroth as a process whereby the impersonal En Sof becomes a personality. In the three highest sefiroth – Kether, Hokhmah and Binah – when, as it were, En Sof has only just „decided“ to express himself, the divine reality is called „he.“ As „he“ descends through the middle sefiroth – Hesed, Din, Tifereth, Netsakh, Hod and Yesod – „he“ becomes „you.“ Finally, when God becomes present in the world in the Shekinah, „he“ calls himself „I.“ It is at this point, where God has, as it were, become an individual and his self-expression is complete, that man can begin his mystical journey. Once the mystic has acquired an understanding of his own deepest self, he becomes aware of the Presence of God within him and can then ascend to the more impersonal higher spheres, transcending the limits of personality and egotism. It is a return to the unimaginable Source of our being and the hidden world of sense impression is simply the last and outer-most shell of the divine reality. (A History of God, Ballantine Books, New York, 1993, p. 247)

³The Gnostic concept of Jesus Patibilis

Jesus is here the god with the mission of revelation to man, a more specialized hypostasis or emanation of the Messenger, whose mission was to the captive Light in general and preceded the creation of man.  That it is he who makes Adam eat from the Tree of Knowledge explains the Christian accusation that the Manichaeans equated Christ with the serpent in Paradise.  Of the content of this revelation, the doctrine concerning „his own self cast into all things“ requires comment. It expresses the other aspect of this divine figure: in addition to being the source of all revelatory activity in the history of mankind, he is the personification of all the Light mixed into matter; that is, he is the suffering form of Primal Man.  This original and profound interpretation of the figure of Christ was an important article of the Manichaean creed and is known as the doctrine of the Jesus patibilis, the „passible Jesus“ who „hangs from every tree,“ „is served up bound in every dish,“ „every day is born, suffers, and dies.“ He is dispersed in all creation, but his most genuine realm and embodiment seems to be the vegetable world, that is, the most passive and the only innocent form of life.  Yet at the same time with the active aspect of his nature he is transmundane Nous who, coming from above, liberates this captive substance and continually until the end of the world collects it, i.e., himself, out of the physical dispersal.  (Hans Jonas, The Gnostic Religion – The Message of the Alien God and the Beginnings of Christianity, Second Edition, revised, Beacon Press, Boston, 1963, pp. 228-229)