There is little doubt that the inscriptions on Metatron’s crown pertain to the ultimate secrets of the universe, i.e., to the mysteries of creation, an esoteric lore also possessed by the seventh antediluvian hero in the earlier Enochic and Enmeduranki traditions.[12] The tradition found in the later Zoharic materials informs us that the inscriptions on Metatron’s crown are indeed related to the ultimate secrets of heaven and earth.[13] Thus the passage found in Zohar Hadash, 40a elaborates the motif of the sacred engravings:

Twelve celestial keys are entrusted to Metatron through the mystery of the holy name, four of which are the four separated secrets of the lights…. And this light, which rejoices the heart, provides the illumination of wisdom and discernment so that one may know and ponder. These are the four celestial keys, in which are contained all the other keys, and they have all been entrusted to this supreme head, Metatron, the great prince, all of them being within his Master’s secrets, in the engravings of the mysteries of the holy, ineffable name.[14]


People can learn this algorithm and thus multiply four digit numbers in their head – writing down only the final result. They would write it out starting with the rightmost digit and finishing with the leftmost.


We observed last time that altars and sacrifices play a large role in the Abraham narrative (11:27–25:11), little role in the story of Jacob (25:12–37:1), and no role in the history of Joseph (37:2–50:26). We now observe that in the story of Abraham, God frequently appears to Abraham (12:1-3; 13:14-17; 15:1-21; 17:1-22; 18:1-33; 22:1-19), while God only appears four times to Jacob in the Jacob story (28:10-17; 31:10-13; 32:24-30; 35:10-13), and once later on in the Joseph story (46:1-4). The Abraham narrative reads like an extended life-long dialogue between Abraham and Yahweh, and indeed, there are several actual dialogues between the two. In the Jacob narrative there are no dialogues, and God appears only at three/four crisis points. God does not personally appear at all in the Joseph story. If there is something to be learned from this fact is it this: As we mature, God chooses to recede further into the background of our lives, and leads us by means of His Spirit. This is an aspect of how He brings us to maturity.


These four names are the names (vers. 20, 21, 22, 33) of four wells of springing water, dug in a valley, to feed families and flocks. "Esek" means Strife; "Sitnah," Hatred; "Rehoboth," Room; "Shebah," Oath. Have you not been at them all?


I. When you began life you found people trying to put you down by saying that the well was theirs, and that you were crowding yourself upon their ground. If they did not try to put you down, you tried to put them down. The well is there in life — strife, contention, debate — you must find it in your life somewhere.


II. If you drive people off the ground they may strive with you no more. They will hate you; your name will be the signal for abuse. First you are opposed, then you are hated; so you call it Sitnah, Hatred — the second well.


III. Then you come to the third stage, if you are not killed. You are hated, but you keep digging away, and at last room is made for you — Rehoboth. You are recognized, looked for, and missed if you do not come.


IV. If you have got to Rehoboth is there anything to hinder you from going on? The next step is easy: confidence — rest. Be not discouraged: move on honestly, laboriously, religiously. Go on: that is your duty in two words. Life is full of difficulty. It is through tribulation that you get into any kingdom worth anything. In Christ we are called to strife.


12 Isaac planted crops in that land and the same year reaped a hundredfold, because the Lord blessed him. 13 The man became rich, and his wealth continued to grow until he became very wealthy. 14 He had so many flocks and herds and servants that the Philistines envied him. 15 So all the wells that his father’s servants had dug in the time of his father Abraham, the Philistines stopped up, filling them with earth.


16 Then Abimelek said to Isaac, “Move away from us; you have become too powerful for us.”


17 So Isaac moved away from there and encamped in the Valley of Gerar, where he settled. 18 Isaac reopened the wells that had been dug in the time of his father Abraham, which the Philistines had stopped up after Abraham died, and he gave them the same names his father had given them.


19 Isaac’s servants dug in the valley and discovered a well of fresh water there. 20 But the herders of Gerar quarreled with those of Isaac and said, “The water is ours!” So he named the well Esek,[c] because they disputed with him. 21 Then they dug another well, but they quarreled over that one also; so he named it Sitnah.[d] 22 He moved on from there and dug another well, and no one quarreled over it. He named it Rehoboth,[e] saying, “Now the Lord has given us room and we will flourish in the land.”


23 From there he went up to Beersheba. 24 That night the Lord appeared to him and said, “I am the God of your father Abraham. Do not be afraid, for I am with you; I will bless you and will increase the number of your descendants for the sake of my servant Abraham.”


25 Isaac built an altar there and called on the name of the Lord. There he pitched his tent, and there his servants dug a well.


26 Meanwhile, Abimelek had come to him from Gerar, with Ahuzzath his personal adviser and Phicol the commander of his forces. 27 Isaac asked them, “Why have you come to me, since you were hostile to me and sent me away?”


28 They answered, “We saw clearly that the Lord was with you; so we said, ‘There ought to be a sworn agreement between us’—between us and you. Let us make a treaty with you 29 that you will do us no harm, just as we did not harm you but always treated you well and sent you away peacefully. And now you are blessed by the Lord.”


30 Isaac then made a feast for them, and they ate and drank. 31 Early the next morning the men swore an oath to each other. Then Isaac sent them on their way, and they went away peacefully.


32 That day Isaac’s servants came and told him about the well they had dug. They said, “We’ve found water!” 33 He called it Shibah,[f] and to this day the name of the town has been Beersheba.[g]


This is the story of Isaac's sequence of four wells, the first was called Esek meaning "strife" (26.20-33). Where there is spiritual progress there will be resistance from the enemy. The first sign is indicated in v.14: "the Philistines envied him"; the flesh intrudes and envy soon leads to strife: "And the herdmen of Gerar did strive with Isaac's herdmen" (v.20). Envy and strife have caused division and dismay among assemblies of God's people over the years. The root of these two evils is pride; many of us have failed to learn the lessons of Philippians 2.1-14. "The water is ours", said the men from Gerar; they claimed to possess and control the water of Life (sound familiar?), but it is God's, and so is truth! Isaac pursued peace with meekness, and met strife with moderation (yieldingness, Phil 4.5); he eschewed contention and wisely moved on, refocusing and digging another well.


However, the same men pursued Isaac and strove for that well also. Isaac called the name of it Sitnah which means "hate". Strife produced anger, which became hate! But Isaac "when he was reviled, reviled not again; but committed himself unto him that judgeth righteously" (1 Pet 2.23); he avoided conflict and moved on again. He dug yet another well, and for this "they strove not" and he called it Rehoboth, meaning "make room". Isaac recognised the hand of God in these experiences and, with renewed confidence, he said, "For now the Lord hath made room for us, and we shall be fruitful in the land". The Lord had guided him graciously through the trials of strife and hate and now Isaac found rest and room for family, servants, tents and cattle. Later he moved on again back to Beersheba, where he spent his early life; what sacred memories were evoked. When he arrived, "the Lord appeared unto him the same night" and renewed the covenant blessings to reassure the faith of His servant. There Isaac's people dug another well (26.32). This marked the peak of Isaac's faith for "he built an altar (the only one) there, and called upon the name of the Lord, and pitched his tent there: and there Isaac's servants digged a well". He called the well Sheba meaning the "oath" (vv.24-25,33). Here he settled, completely satisfied as a priest and a pilgrim, resting on the promises of God; "godliness with contentment is great gain" (1 Tim 6.6).


Nathan went to David, bringing him a tale of two men, one rich and one poor. The rich man had taken the poor man's pet lamb to feed to a visitor. He asked David what should be done to the rich man. David was very angry and demanded that the man be executed for crime, after giving the poor man four sheep to replace the one stolen. This judgment was harsh, going beyond what the Law required, but Nathan had put David on the spot. He looked right at the king and said: "You are that man." Furthermore, Nathan told him, four sons of David would be required for the life of Uriah. David's life would never be the same after that. The first son to die was Bathsheba's firstborn son. Years later, David's first three sons, at the time young princes of Israel, would die violent deaths.


and these were the children born to him there: Shammua, Shobab, Nathan and Solomon. These four were by Bathsheba daughter of Ammiel.


"And he shall restore fourfold for the lamb, because he did this thing and because he had no pity." Then Nathan said to David, "You are the man! 2 Samuel 12:1-7 (NKJV)


The words of Nathan the prophet struck David to the heart. His penitential prayer is recorded in Psalm 51. As a result of his confession of his sin and his plea for mercy, God lifted that portion of David’s angry decree: “As the Lord lives, the man who has done this shall surely die!” David, himself, would not die but his formula “Four Lambs for One” was still in place. Let us see how that came to pass.




“However, because by this deed you have given great occasion to the enemies of the LORD to blaspheme, the child also who is born to you shall surely die.” “…..Then on the seventh day it came to pass that the child died.” 2 Samuel 12:14, 18a.

I'm a paragraph. Click here to add your own text and edit me. It's easy.

four chapters samson

The adventurous and gifted Samson—whose story is told in four chapters of the book of Judges—never had the intention of fighting against God. He was just a fun-loving guy looking for a good time. Like so many strong men today, he didn’t think his sin was any big deal. But it’s clear as you read his story that the older he got, the more sin held him in its grip.


Can you learn from the life of an egotistic, immature playboy who wasted the talents, gifts and abilities that were given to him? Of course! Why then would God devote four chapters to the story of this man if there was nothing to learn from his life?

four males noahs arc borrowed four pairs deities egyptians represent four elements it also talks about the four birds and how one behaves differently than others


At 3:00 he points out the first part of the ten commandments is four letters ENKI enki- Some argue that Enki the four letter name is the tetragrammaton= Ea= Ya- then he shows the artwork with the four gods with Enki among them

The Quaternity, Creation and Faith…/1030/quaternity.html
Back to Main Spartak page

What Quaternitists believe and some of their religious symbols


At the beginning of time was the Prime Material: The most perfect and beautiful state of all matter, whose exact nature and appearance are completely beyond the comprehension of mortal minds. It is thought that when people experience beauty, they are catching a glimpse of the Prime Material's essence, so art objects, stunning architecture, dazzling jewels, etc. are all revered as touching upon the true nature of the universe.

The Demons, hateful of all that is beautiful and perfect, sought to destroy the Prime Material but were thwarted by the hosts of Angels, beings of pure good. The fighting between these two groups was so fierce and destructive, that the Prime Material itself was eventually shattered, its perfection lost and all matter separated from its unified completeness into the 4 states of matter: Earth, Air, Water and Fire.

The Angels quarreled among themselves as to how to restore the Prime Material and some of them "fell" to evil in their perspective. They became known as the Devils. Angels believe that "humanoid" consciousness is an essential part of the Prime, while Devils believe that human spirit merely stands in the way of restoration and seek to destroy it. Though the motivations and purpose of both Angels and Devils are often hard to understand, both groups seek the restoration of the Prime Material. Quaternity priests call upon both forces as servants and tools to aid in the holy quest, beseeching the Angels for their aid and magically coercing the Devils to do their bidding. Angels and Devils, of course often have their own agendas, sometimes acting merely to thwart their opposites, and Quaternity priests are careful in their dealings with either. Demons, however, are feared and hated by all as destroyers of the Prime Material.

The flawed world that now exists is composed of four elements which represent the loss of perfection. They also correspond to the 4 spectrums of alignment, Lawfulness, Chaos, Evil and Good. It is the goal of Quaternity worshippers to meld the elements from 4 into 1. When the Prime Material is restored, there will only be one state of matter and one unified soul/spirit of the universe.


Symbolically, the four parts of the Quaternity have been personified as anthropomorphized living forces of the world: Arra, the lawful Earth, Ukko, the chaotic Wind; Enki, the evil Ocean, and Amon Ra, the good Sun. Modern religious dogma has tried to move away from these images as a remnant of "God-figure worship," but these four "beings" still appear in literature and church imagery. They should not be considered "gods" in the way that other religions know them [that is, in the AD&D world, gods are actual living creatures from other planes. These superpowerful beings may have material avatars you might even meet wandering a city (extremely rarely, of course)]. Those gods have emotions, familial relations, quarrels, enemies, etc. The god-forces of the Quaternity are beyond all that. Arra, for example, can be thought of as actually being the embodiment of the planet. She is the spiritual identity of all earth, rocks, etc. that make up the world. Likewise, the salt waters of the oceans are Enki, and he is the water, etc. Their "human-like" identities are merely a way for the common man to conceptualize the states of matter, though there are stories of these "beings" actually manifesting themselves, speaking to humans, etc. Whether or not these reports are true is a matter of individual faith to decide.


Like many parts of the Quaternity religion, the holy symbol of the church is acquired from other, older sources. It is the Ankh, the traditional symbol of the Egyptian (or in Spartak, the Kaldane) faith. in Quaternity religion, the loop at the top represents the sun, or Amon Ra. The 2 ends of the crossbar are the Earth and Air, and the lower bar is the evil sea--Enki. The notion that the sea is "evil" stems from its relentless and unforgiving nature and the "poisonousness" of salt water. Even so, the treacherous ocean waters are necessary to travel across, and provide food as well. Like all parts of the whole, it is necessary, though dangerous. The Ankh is generally made of gold, though silver is also acceptable, and higher level priests will usually carry Ankhs embedded with jewels.

The other great symbol of the Quaternity is the holy book Quaternion which explores and explains all these beliefs. The book is an account of the teachings of the Star-kin, a mysterious group of beings that appeared hundreds of years ago in central Spartak. The Star-kin are in no way worshipped, merely thought of as messengers of the truth from beyond this world. Their initial teachings were transcribed by Uzbad, who first learned to communicate with them. Both the book and the Ankh may be used for religious ceremonies and can be presented in the turning of undead.

The number 4 is also revered as a holy number. There are four parts of the Quaternity, four alignments, four points of the compass (meaning all the universe is included) and, the Quaternists believe, four ages of man, after which the universe will return to the state of Primal Oneness. The first age was the Age of Dreams, over a thousand years ago. Then came the Age of Might, when men rose to power, defeated the Dragons, fought wars and exerting their influence in the world. Then came the Age of Despair, which began with the Demon wars and continues to see man struggling to hold onto his place in the world--the mass destruction of Spartak, the return of the Dragonarmies, demon worship and all manner of dark forces picking at the fabric of civilization. The final age, the Age of Hope, will be a golden age for all the world and culminate in the Restoration, the return of all matter to its Prime state. Some church philosophers claim that the Age of Hope has already begun, others worry that the new prosperity and peace among races is merely a lull in the cycle, that there is more Despair to come.


The Saints of the Quaternity are also a big part of the religion. Saints are mortals who were renowned for their deeds or their exceptional lives and who have been canonized by the church. Worshippers intone the names of Saints to help them in situations that reflect the sainted person's life. For example, St. Bane might be called upon by someone faced with a hopeless situation. Saints should not be thought as gods. They are dead people. You will never meet one walking through the forest. There are, however, accounts of sainted images appearing in extreme situations, the power of their spirits/souls extending beyond their lives and touching the hearts of mankind, but they are not physical, living creatures.

enki sacred number 40
1 Consistent with the Sefirot on the Tree-of-Life.2 Biune elements of the 4 worlds of the Qabalah.3 The number of man.4 In the Sumerian myth of Enlil and Enki, the first sons of Anu, from which also is drawn the myth of the casting out of Lucifer from heaven, we learn that Enki’s sacred number is 40. He was the one in the myth who saved humanity from the Deluge; defying the Anunnaki. In pseudpegriphal lore, Lucifer defies God and is cast out from heaven; saving humanity by bringing the forbidden fire from the gods. Interestingly enough, the number 40 in the English Qabalah is the letter 'V'; transliterated as Vau into Hebrew, subsequently connected to the Hierophant Atu. 40 is also the word 'Us' in the English Qabalah, which has a special significance in Liber AL; Us being the Company of Heaven. In the Hebrew Qabalah, 40 is the value of such words as 'Liberator' (title of Yesod GVAL) and 'The Hand of the Eterneal YD YHVH'. The former clearly suggesting the Nightside of the Tree-of-Life and the latter suggesting immortality. Digging deeper, we learn from the Secret Doctrine:When the “Maker of the material world” (Ahura Mazda) is asked, furthermore, what is to give light “to the Vara which Yima made,” he is told that “There are uncreated lights and created lights” and that “there” (in Airyana Vaego, where Vara is built), “the stars, the moon, and the Sun are only once (a year) seen to rise and set” and a year seems only as a day (and night) a clear reference to the “land of the Gods” or the (now) polar regions. Moreover another hint is contained in this verse: a distinct allusion to the “uncreated lights”


The Four Keys - Three Temporal Plus the Eternal

If reviewed in the Greek, when Christ uses his repetition of three, he never uses exactly the same words. The subtle changes follow a pattern. One of the repetitions will concentrate of the physical aspects of the lesson, another on the mental or intellectual, and the other on the emotional or relationship aspect of the situation.These are the three key aspects of our temporal lives that Christ comes back to again and again. We see it first in the pattern of the three temptations.


When the pattern is four, the final piece is the spiritual or eternal aspect of the lesson. We see this pattern for the first time in the Beatitudes. The eight Beatitudes repeat this pattern of four twice.


In philosophy, the Rietdijk–Putnam argument, named after C. W. Rietdijk and Hilary Putnam, uses 20th-century findings in physics—specifically in special relativity—to support the philosophical position known as four-dimensionalism.


The quaternity is basic to Gnostic thought: four Luminaries, the name Barbelo ("God is Four"), the sun forming on the fourth day, the Tetragrammaton, a fourth level of Paradise in which humans were created, four senses, four rivers flowing from Eden, the First Tetrad forming the Ogdoad and projecting the four elements, etc. Irenaus remarks that the Gnostics sought to squeeze a lot of their thought into fours (Irenaeus & Schaff, 2012).


"By the conjunction of Logos and Zoe were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of these is masculo-feminine... And if there are any other things in the Scriptures which can possibly be dragged into the number four, they declare that these had their being with a view to the Tetrad" (Irenaeus & Schaff, 2012).


The same Moses Miriam etc. Quaternio as Jung's in Aion also appears in Hippolytus.

four parts

with Cornazano's, in figure 2, shows that Cornazano borrowed most of his ideas from Domenico, though he did add some ideas of his own(such as "the bassa danza tempo has four parts," and "every tenor can be made into four measures"), and he does not find it necessary, as Domenico did, to defend dancing.


Could Jesus have made it any clearer? In Revelations 22:13, he says, "I am Alpha and Omega."


Alpha and Omega are the sounds, "Ah" and "Ou", the sounds in the mantra "Aum." Chanting Aum, the "m" represents the bindu, the eternal silence at the source of language and creation.* The "m" is not pronounced.


The verse in Revelations 22 is a remnant of the instructions that Jesus gives to Christian Gnostics in the Nag Hammadi scrolls, especially the Pistes Sophia, where he initiates his disciples into the mantra. This scroll presents the mantra as a long series of vowels, "Aaaaaaooooouuuuu," to express the inner sound of the Hebrew Tetragrammaton: the sacred four-letter name of God. This name, YHWH, is usually mispronounced "Yahweh" or "Jehovah," but it is actually the Hebrew form of Aum.


The Talmud indicates that this mantra is not pronounced aloud but inwardly, in silence. The Tetragrammaton was most likely cognized in breathing, for the vowels in YHWH resemble the sounds of inbreath and outbreath, "Yaaah" and "Huuuh." This meditation practice links the sounds of "Yaohuh" (synonymous with the Sanskrit "Aohum") to the breath.


The Bible makes it very clear that breath and Spirit are organically related. In Hebrew, the word for Spirit is precisely the same as the word for Breath, "Ruach." This is also true in New Testament Greek, where the word "Pneuma" means both Spirit and Breath.


The Jewish Talmud preserves priestly oral traditions from ancient times. The Talmud states that the High Priest initiated his Levitical disciples into this "secret pronunciation of the divine name once every seven years" (Kiddushan 71a). Initiation enlivened the inner sound of YHWH, the essential vibration of their own consciousness. Here "secret" means "inside, in silence." Jesus used this concept of "secret" sound when he gave his own disciples the Lord's Prayer.


"Hallowed be thy name," the keynote of the Lord's Prayer, describes meditation on the mantra: the divine name. Jesus tells us not to pray aloud, "on the street corner as the hypocrites do." But rather, "go into your secret chamber and pray in secret." To hallow the divine name, we enter the space of the heart and hear it inwardly.


Whether I write the divine name as "Aum" or "YHWH," these are just external letters. They only approximate the resonance of living silence at the center of my soul. Here, silence is the supreme creative power, generating the Word "in the beginning." Genesis does not take place in time, but in the timeless depth of my own consciousness. The Word of God is a single infinite sound-wave, beyond physical hearing. Out of its silent singularity this wave vibrates the cosmic symphony: waves of waves of waves from one eternal hum. This vibrant silence is nothing more or less than the space of my own awareness. I Am.


In the Fourth Gospel, Jesus declares: "I Am the Way, the Truth, and the Life. No one comes to the Father except through Me." Could he have made it any clearer?


"I Am" the divine spark at the center of the soul. "I Am," at the center of my soul, the supreme Truth and source of Life. There is only one Way to experience God: by awakening and enlivening "I Am" at the center of my soul. No one can come to God except through this "I Am".


That is why Jesus said, "the kingdom of heaven is not over there, or up there, for the kingdom of heaven is within you." God is not external to consciousness. "I" may be a wayward ego: but my "Am" is God.


Following the mantra deep into the chamber of my heart, I hear the thundering silence I Am. I discover my true nature: Christ within. Only when I awaken Christ in me can I hope to see Christ in the face of another.


How could Jesus have made this any clearer? There is absolutely no difference between the Vedic science of meditation and the teaching of Christ.



* The Vedas declare, "In the beginning, God first manifested as sound." The Mandukya Upanishad states that, "The sound of Aum is the eternal Godhead, manifesting the whole universe. Everything that was, is and ever shall be, is created through the sound of Aum." The prologue to the Fourth Gospel echoes these Vedic teachings: "In the beginning was the Word, and the Word was with God, and the Word was God... Through him all things were created."


The entire cosmos, with all its subnuclear particles, emerges as vibration from the silence of the vacuum. Similarly, the whole alphabet, with all its permutations of sound, emerges from the syllables "Ah" and "Ou," which are the first and last letters in Greek. Jesus says, "I am Alpha and Omega, the beginning and the end, the first and the last." But he is not just speaking about letters.


In every language, these sounds contain the complete range of vowels. Consonants are just stops placed at various intervals between these two bookends of human speech. To make "Ah," lips open wide with resonance in the back of the throat. To make "Oum," lips close with resonance in the front of the mouth. In the ancient science of mantra, these sounds are not only letters, but containers for the laws of creation in their subtlest form: sound.


When Jesus utters this teaching about the Alpha and Omega, he is not giving us theology, but practice.


The purpose of human existence is to return joy to God. The "four-position foundation" is "another important and interpretive concept", and explains in part the emphasis on the family.[47]


The relationship between the Unification Church and Islam has often been noted, both by scholars and the news media. The Divine Principle lists the Muslim world as one of the world's four major divisions (the others being East Asia, Hindu, and Christendom).[127] In 1997, Louis Farrakhan, the leader of the Nation of Islam, a Black Muslim organization, served as a coofficiator at a Blessing Ceremony presided over by Moon and Han.[128] In 2000 the Church and the Nation of Islam co-sponsored the Million Family March, a rally in Washington, D.C., to celebrate family unity and racial and religious harmony.[129][130]


Yod…….. arm and hand


Hey…….. behold, man with arms and hands raised


Vav………..nail, hook, secure


Hey ………..behold, man with arms and hands raised




In the passage below Wilkins describes the colossal statues with an interesting SYMBOL ENGRAVED ON THE NECKS and backs of their stone heads.

“Four splendid stone causeways radiate inland from the platforms. They are magnificently paved, and lined at intervals with splendidly carved statues of men. [Giants—GJ] They pass on to an open plaza of great extent where towers up into the sky a domed temple, many-sided and polygonal, with statues at every angle of the building…[One] symbol, a circle, sometimes cleft with a rod, and on some of the images themselves engraved in series on the necks or backs, imports that they also worshipped the sun; perhaps, an emblem of a… MYSTIC SUN: THE UNREVEALED GOD.”

Page 26.

Who and what is this ‘unrevealed god’ and ‘mystic Sun’ mentioned by Wilkins?

One answer may lie with a sun-like object dubbed the BAL STAR by James Churchward. [See Exhibit P-1; from ‘Nibiru and the Subterranean Connection – Part 1’ ]. According to ancient Tibetan Naacal tablets studied by Churchward, he suggested it was the trigger or cause of Mu’s destruction. See Below:


[Note: I will pause the story at this point to address the significance of the rose. Usually accompanied with a cross, the rose symbol is widely used within Rosicrucian circles. Andy Lloyd eloquently summarizes the importance of this symbology from his web-page: ‘The Rosy Cross.’ See below:

“The symbols of the Rose and the Cross are themselves deeply suggestive of Nibiru which was often depicted in the form of a cross by the ancients, as Zecharia Sitchin describes:


“The pictographic sign for the Twelfth Planet, the “Planet of the Crossing”, was a cross. This cuneiform sign, which also meant “Anu” and “divine”, evolved in the Semitic languages to the letter tav, which meant “the sign”.


“This vital observation is often lost during arguments about the nature and timing of this mythical planet and its orbit.


"The earliest symbol of Nibiru was a cross, and this seems inextricably linked to its later Messianic symbolism during the Graeco-Roman era. Nibiru's red countenance perfectly fits with the 'Rosy Cross' symbol used by Freemasons and Rosicrucians, and is connected with esoteric concepts such as the 'Blazing Star', the 'Dark Satellite'…and the 'Eighth Sphere' of the Theosophists.”]







In concluding, the late Father Malachi Martin (an ex-Jesuit Priest who no doubt rubbed shoulders with Rosicrucians in his life time) said to a well-known American radio personality, Art Bell, in an interview I personally listened to back in ’97 or ’98.

“…the sign will be in the form of a Red Cross and everyone will see it…”

To signify change and herald in a new age. Simply put, the ‘Rosy Cross’ of the Rosicrucians is the celestial ‘Red Cross,’ the ‘Christ Star’ and yes, the ‘Sun of the Magi’ known as Nibiru.


“…Mr. Ballard claims to have visited four secret underground locations altogether: two of them while “out of body” and two by regular human means. Interestingly, each location corresponded to a region in which there existed earlier in history a major civilization worshiping the Custodial “gods.” The Teton location coincided with the ancient North American civilizations. A similar underground location in South America went hand-in-hand with the Incan civilization on that continent. A trip by boat and automobile resulted in a stopover at a reputed underground location on the Arabian peninsula, which matched the ancient Mesopotamian and Egyptian civilizations. The fourth location in the mountains above the city of Darjeeling, India, corresponded to the ancient Aryan civilizations of the Indian subcontinent. The underground locations were reportedly quite expansive and served a number of functions. In addition to holding electronic gadgetry, the caves were reportedly filled with enormous quantities of precious metals and gems…”


Fourth Great Awakening[edit]

Main article: Fourth Great Awakening

The Fourth Great Awakening is a debated concept that has not received the acceptance of the first three. Advocates such as economist Robert Fogel say it happened in the late 1960s and early 1970s.[17]


Mainline Protestant denominations weakened sharply in both membership and influence while the most conservative religious denominations (such as the Southern Baptists and Missouri Synod Lutherans) grew rapidly in numbers, spread across the United States, had grave internal theological battles and schisms, and became politically powerful.[18]


Fourth, and Current, Great Awakening,

1960-? 1960-?: Return to sensuous religion and reassertion of experiential content of the Bible; rapid growth of the enthusiastic religions (including fundamentalist, Pentacostal, and Protestant charismatic denominations, "born-again" Catholics, Mormons); reassertion of concept of personal sin; stress on an ethic of individual responsibility, hard work, a simple life, and dedication to family. 1990-?: Attack on materialist corruption; rise of pro-life, pro-family, and media reform movements; campaign for more value-oriented school curriculum; expansion of tax revolt; attack on entitlements; return to a belief in equality of opportunity.


The 4th Industrial Revolution And A Jobless Future - A Good Thing?


A little while ago I wrote a post about the earliest known depiction of the crucixion, the Alexamenos Graffito. During the ensuing Facebook discussion, the subject of the use of the cross in Christian art and worship was raised. This reminded me that I had myself that I would do a blog series on early Christian symbolism.


I’ve written before about abbreviations such as IHS and INRI, but I would like to expand upon this by examining early Christian symbols. So with that in mind, I’ve decided to do that today, beginning with probably the best known Christian symbol, the cross.



Irenua-Veleia, Basque (3rd Century)

It may come as a surprise to many people to find out that, in the first few centuries, the use of the cross in Christian art and worship is somewhat unclear. Some historians and archeologists see this symbol throughout the historical record, while others claim that the cross is almost completely absent.


At first glance this might seem strange. Why is there such disagreement? Over the remainder of this post we will see why…



Why the dispute?

The main problem is that we have very few indisputable Christian images of the cross in the historical record prior to the Third Century. This is for two primary reasons:


1. Cross, decoration or damage?

It’s often hard to tell whether a particular graphic is meant to be a cross, or whether it is just an ornamental flourish which just happens to be in a cruciform shape (T or X). In the early Christian images of bread, the loaves appear to be marked with crosses…but these could just be accidental wall scratches; it’s hard to say.


2. Low quality Graffiti

Many of the possible archaeological candidate images are graffiti. Since they have been hastily scratched and they are more open to alternative interpretation.


An Example

The picture below is of a room which was sealed during the Mount Vesuvius eruption in the First Century:



The Casa del Bicentenario, Herculaneum, Italy ~ AD 79

Many suggest that the piece of furniture is some kind of kneeler or altar and that, together with the imprint of the cross on the wall, it suggests that this was a Christian household. However, others have offered alternative explanations, such as suggesting that the imprint of the cross is simply from a wall bracket.


Why might Christians have not used this symbol?

Those historians who deny cross depictions in the early centuries have given a few explanations for this surprising omission:


1. Christians were secretive

If you read either the Church Fathers or the secular accounts of Christians, you often find the “discipline of the secret”, whereby Christians would guard jealously certain aspects of the Faith and refuse to reveal them to non-Christians. A common example of this was the Eucharist celebration. It is possible that, given the outrageous nature of the Christian claims concerning Jesus’ crucifixion, that Christians avoided using this symbol.


2. Crucifixions were commonplace

Up until the legalization of Christianity, crucifixion was still a common means of execution It has been suggested by some scholars that, since they were regularly reminded of the Saviour’s ordeal in the regular executions of criminals, Christians avoided using the symbol in artwork.


In future posts we will come back to the representation of crosses in Christian art, when we look at staurograms and other crypto-crosses.


The cross and early Christianity

Regardless of its use in early Christian art, the cross was certainly central to Early Christian belief. At the beginning of the Second Century, St. Ignatius of Antioch wrote the following:


I offer my life’s breath for the sake of the Cross, which is a stumbling block to the unbelievers, but to us is salvation and eternal life.

– Ignatius of Antioch, Epistle to the Ephesians (Chapter 18)


We also find that the sign of the cross was a common practice in the Second Century:


…we have an ancient practice…from tradition… At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.

– Tertullian, De Corona (Chapter 3)


I began this post by explaining that historians disagree as to the presence of crosses in early Christian art and worship. The critics claim that some people are just seeing crosses everywhere. Maybe that’s because the cross is a fundamental shape which we find throughout our world. Here are the words of St. Justin Martyr, also from the Second Century, speaking about the ubiquity of the cross:


Think for a moment and ask yourself if the business of the world could be carried on without the figure of the cross. The sea cannot be crossed unless the sign of victory – the [cross-shaped] mast – be unharmed. Without it there is no plowing; neither diggers nor mechanics can do their work without tools of this shape; … The power of this form is shown by your own symbols, on your banners and trophies, which are the insignia of your power and government – St. Justin Martyr, First Apology (Chapter 55)

419 A.D. -- In the Syrian district of Imnestar, between Chalcis and Antioch, the Jews tied a boy to a cross on a holiday and flogged him to death. (Socrat) 1144 A.D. -- In Norwich, during Passover, 12-year-old St. William was tied by the local Jews, hanged from a cross, and his blood drained from a wound in his side. The Jews hid the corpse in the nearby woods. They were surprised by a local citizen, Eilverdus, who was bribed with money to keep quiet. Despite this the crime still became notorious. (Acta sancta, III March, Vol., p. 590)1305 A.D. -- In Prague, around Easter, a Gentile, who was forced by poverty to work for the Jews, was nailed to a cross; while naked, he was beaten with rods and spat on in the face. (Tentzel)