© Gunnar Tómasson

12 December 2017

Overview

A

Shakespeares Sonnets

1027983

271661 = # 1

261048 = # 2

248718 = # 153

246556 = # 154

1027983

B

A Poet’s Passage

1027983

105113 = Platonic World Soul

-1000 = Darkness

43746 = Brennu-Njálssaga

777077 = Poet Sturla Þórðarson’s Final Years

-6067 = Miðeyjarhólmr – Exit Earthly Existence

45319 = Twelve Houses of the Zodiac

63795 = The Workes of William Shakespeare

1027983

C

Eternal Recurrence

1027983

197920 = Snorri Sturluson’s Advice to Young Poets

1 = Monad

1000 = Light of the World

5002 = Stonehenge

129308 = Stay passenger, why goest thou by so fast

85535 = Dedication, Shakespeares Sonnets

394811 = Blessed art thou, Simon bar Iona

199022 = Get thee behind mee, [Simon] Peter

4000 = Flaming Sword – Cosmic Creative Power

11384 = Christopher Marlowe

1027983

A + B + C = 1027983 x 3 = 3083949

As in:

2542548 = Dedication, King James Bible, 1611

468222 = Abomination of Desolation

10039 = The Spirit of Jesus

16290 = Sacred Triangle of Pagan Iceland

4000 = Flaming Sword – Cosmic Creative Power

7000 = Microcosmos – Man in God’s Image

35850 = EK/Ten Sefiroth of Kabbalah¹

3083949

***

Calculator for converting letters to cipher values is at:

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

¹Background 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. (Karen Armstrong, A History of God, Ballantine Books, New York, 1993, p. 247)“