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FORBIDDEN SECRETS OF THE LABYRINTH Part Number 6

Friday, August 8, 2014 11:02

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PART 6 – From The Pediment
To Oedipus Rex: The Occult
Gospel Written In Stone

The Palladian structure that uses the golden triangle is known in classical architecture as the pediment and is supported by columns or pillars. Pediments most commonly either have the two halves of a golden triangle set side by side or consist of two Fibonacci triangles. The area inside the structure is known as the tympanum. The pediment was used in ancient Greek temples and earlier by the Phrygians in Anatolia.

The word “pediment” comes from the Latin pedis, meaning “foot.” The Latin suffix ment relates to “a means of a place, state, instrument, or agent of action.” The related form, menti, from the Latin mens or mentalis, is the intellectual faculty of the mind or memory.[ii]Combined, “pedi” and “ment” would make the meaning of “pediment” literally “the action at the foot.” The words for doing something quickly (expeditious) or being restrained (impediment) use the idea of either freeing or restraining the feet.

The meaning and identity of who does the “action at the foot” is described in the Genesis account of God cursing the Nachash:

And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15, emphasis added)

In ancient Greek temples, the area inside the triangle of the pediment, the tympanum (from the Greek: typtein, “to beat or strike” ), which can be related to the idea of the noisy Korybantes mentioned in the Theogony present at the cave of Amalthea, often contained elaborate depictions of the god or gods to whom the temple was dedicated. In modern Palladian architecture, various symbols or scenes are used. Masonic temples commonly use the compass and square, or simply the letter G, which is said to stand for “geometry under the Great Architect of the Universe,”[iii] or the third letter in the Hebrew alphabet,gimel (ג).

The symbolism behind this architecture is obvious when one examines the meaning of the form of the structure and the words used to describe it. The nature of the knowledge or institution represented by the building or the temple is related to the curse that God gave the Nachash in the garden. It is a rejection of the curse and a reversal of the idea that the serpent would strike at the foot of Man-God. He would now strike at His head. This reversal is contained in the institution or the religious system the structure represents. It is from where the “strike” referred to in Genesis 3:15 will manifest itself. It is the literal representation of rebellion to God’s will and symbolizes both the separation brought about by the interjection of evil via the “light bringer” in the garden and the illuminated concept of where to look for the reconciliation of that separation, the symbol that commonly resides above or in the middle of the triangular pediment or through its entrance. Buildings with Palladian architecture represent the institution and power of the kingdom of the Nachash.

The quintessential example of Palladian architecture, the Parthenon of Athena, is the expression of the parthenogenesis of Eve (explained in chapter 3 of the upcoming book Forbidden Secrets of the Labyrinth).Eve became the first to know good and evil though her own act of willful disobedience. The golden-ratio geometry of the pediment expresses the genealogical, numeric progression of parthenogenesis. The descriptive terms used in the structure depict the esoteric symbols representing the plans of the Nachash after his interruption of paradise as well as his hatred for God.

Notice that the entry in Genesis in which God curses the subtle, bright angel happens to be in chapter 3, verse 14:

And the Lord God said unto the serpent, Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. (Genesis 3:14)

It is not a coincidence that 3:14 stands out as related to ratio of the radius and circumference of a circle, pi(π), for here is where everything changed. Earth and heaven were united; God walked with man. After the parthenogenesis of Eve, the pillars separating heaven and earth were set in place. God left the presence of humanity, and the kingdom of the Nachash was established. The columns separating the pediment from the ground represent the separation of heaven and earth. In Palladian architecture, a path is shown to the location of the knowledge that will eventually eliminate the separating columns, as one entering the structure must first pass between the pillars to the inner sanctum, where the knowledge is kept. God will join heaven and earth once more, completing the circuit or circle that began in Eden. Before this occurs however, the Nachash plans a counterfeit joining.

The Bibliotheca

The Bibliotheca, which means in ancient Greek “library” or “collection,” was a summary collection from 279 volumes of classic works said to have been written by Apollodorus of Athens, who lived around 180 BC. Many of the references in this book are taken from it. Scholars have argued that Apollodorus could not have been its author, since it cites individuals who were born many years after his death, and so the term “pseudo” was added to the name as the writer of the Library. Today, no complete versions exist.

The patriarch Photius I of Constantinople (AD 810–893)[iv] was known to have been in possession of the complete work and used it in his writings. He understood its value concerning the tales in ancient myth:

Draw your knowledge of the past from me and read the ancient tales of learned lore. Look neither at the page of Homer, nor of elegy, nor tragic muse, nor epic strain. Seek not the vaunted verse of the cycle; but look in me and you will find in me all that the world contains.[v]

Library

The word “library” is an appropriate term for such a collection since it is related to the idea of giving one “freedom from ignorance.” The 1913 edition of Webster’s Revised Unabridged Dictionary defines libellus as “a little book, from liber, a book, from the sense of bark, and this from stripping separating. Hence liber, a book, and liber, free, are the same word.”[vi]

Connected with the Latin suffix ary, meaning “a person a place or a thing which, or pertaining to; connected with; having the character of; apparatus,” the word “library” is “that which gives freedom.” The Latin libra, liber, and librican also mean “balance, to be balanced, level, to make even or a Roman pound.”[vii] The Library mentions the story of Oedipus Rex, an important character in light of the “pediment” concept.

Oedipus Rex

Oedipus Rex (Latin: “king”) was left to die as an infant by his father Laius, king of Thebes. Laius (Greek: λαιός, “left”) had received a prophecy from the Oracle at Delphi that he must never father a child with his wife Jocasta (Greek “shining moon”), because a son would be born who would kill him and marry her. The child born to them despite the advice of the oracle was Oedipus, which means in Greek, “swollen foot.”

Apollodorus writes about the birth of Oedipus:

And when the babe was born he pierced the child’s ankles with brooches and gave it to a herdsman to expose. But the herdsman exposed it on Cithaeron; and the neatherds [cow herders] of Polybus, king of Corinth, found the infant and brought it to his wife Periboea [Greek: peri, περί, “round about,” and boea, βόειος, “of an ox”[viii]]. She adopted him and passed him off as her own, and after she had healed his ankles she called him Oedipus, giving him that name on account of his swollen feet.[ix]

Oedipus wished to discover who his true parents were and did as his father before him, went the Oracle at Delphi for an answer. He was given the same warning: He would kill his father and marry his mother, and he should never go to his “native land.” Believing the Oracle meant that his adopted parents were his true parents, he left Corinth. While driving his chariot on a narrow road, he killed his real father in a dispute on who should “make way.”

After the death of King Laius, the goddess Hera sent the Sphinx (Greek: “to bind”) to the kingdom of Thebes, which means “city of light.” Apollodorus continues:

For Hera sent the Sphinx, whose mother was Echidna and her father Typhon; and she had the face of a woman, the breast and feet and tail of a lion, and the wings of a bird. And having learned a riddle from the Muses, she sat on Mount Phicium, and propounded it to the Thebans. And the riddle was this:—What is that which has one voice and yet becomes four-footed and two-footed and three-footed? Now the Thebans were in possession of an oracle which declared that they should be rid of the Sphinx whenever they had read her riddle; so they often met and discussed the answer, and when they could not find it the Sphinx used to snatch away one of them and gobble him up. When many had perished, and last of all Creon’s son Haemon, Creon made proclamation that to him who should read the riddle he would give both the kingdom and the wife of Laius. On hearing that, Oedipus found the solution, declaring that the riddle of the Sphinx referred to man; for as a babe he is four-footed, going on four limbs, as an adult he is two-footed, and as an old man he gets besides a third support in a staff. So the Sphinx threw herself from the citadel, and Oedipus both succeeded to the kingdom and unwittingly married his mother, and begat sons by her.[x]

The mountain where the Sphinx sat, the Phicium, is related to the word phoenicium, which is the possessive plural of the word “phoenix.”[xi]

The story of Oedipus is one of truth within corruption. The plan of God is well understood by Satan. The truth can be sifted from the obfuscation in ancient myth that is sometimes mixed with mockery that manifests the essence of the fruit of the Tree of the Knowledge of Good and Evil known by its scientific name, pyrus cydonia.

David Flynn relates the truth of the story:

The real question couched ingeniously in the riddle was this, who will redeem man?

The earliest prophecy in the Bible concerning the Messiah who will defeat the serpent, or the rebel cherub is in Genesis 3:15. Oedipus the Wounded Foot is symbolic of the coming Messiah, who would be born of the lineage of Adam and Eve. The defeater of the Greek Sphinx—the defeater of death—would speak the answer and the cherub would be destroyed. That is, The Word is Wounded Foot’s weapon, and the means by which the bride, and all of the land, would be redeemed.[xii]

Like Zeus, Oedipus was saved from an early death, raised by adopted parents, and protected until he grew strong enough to avenge the wrongs done to him. Zeus started the Titanomachy, in which he and his siblings fought against his father, Chronos. Oedipus killed the father who blocked his way to his native land, his “rightful” kingdom, just as the Oracle of Apollo at Delphi had prophesied. He went on to marry his “shining moon,” an example of the amalgamation of the cherub Nachash and the woman who has been recapitulated in the many versions of the ancient goddess worship (which will be explained in depth in later chapters of the upcoming bookForbidden Secrets of the Labyrinth).

Through the lens of the subverting intent of the Nachash, the story is prophetic of his future plans. The God-Man personified in Jesus and symbolized in the story of Oedipus is replaced with an Oedipus who represents the serpent joining with Eve in victory over his unrighteous father and the establishment of his kingdom of “illumination.” This is a much different answer to the question of who will redeem man.

Oedipus killed the Sphinx, the monster whose name means “to bind,” while it sat on the Phicium, the “mountain of the phoenixes.” The Sphinx represents the completion of the circuit that started when God cursed the snake; he rises again as the victorious Oedipus to enter his city of light.

Assigning still another twisted layer to the tale by first establishing that Oedipus is an allegory for the Redeemer by assigning the identity of Christ to Oedipus, Eve to his mother, Jocasta, and God to his father, Laius, the story is corrupted in a way that would make Oedipus a very unsuccessful savior of man since it mixes in murder, incest, and divination—all of which are expressly forbidden by God. Adding insult, Oedipus leaves Thebes after blinding himself:

When the secret afterwards came to light, Jocasta hanged herself in a noose, and Oedipus was driven from Thebes, after he had put out his eyes and cursed his sons, who saw him cast out of the city without lifting a hand to help him. And having come with Antigone to Colonus in Attica, where is the precinct of the Eumenides, he sat down there as a suppliant, was kindly received by Theseus, and died not long afterwards.[xiii]

The God-man, blinded along with his daughter Antigone (Greek: “anti-man”), would leave the place of light and go to the place of Attica named for the god “Attis” (described in chapter 6) at Colonus (Latin: “tiller of the ground, husbandman, farmer”). Like Cain, the first “tiller of the ground” who was banished by God after killing his brother, Abel, he was exiled to wander in darkness. Later, Oedipus died a peaceful death and was taken by the gods.[xiv]

The number-2 card of the Rider-Waite tarot card deck co created by Pamela Colman Smith (1878–1951), a British-American artist, and A. E. Waite (1857–1942), the British-American author and Freemason, both members of the Hermetic Order of the Golden Dawn, shows a “woman” between the pillars of the Temple of Solomon.

Credit to Raidersnewsupdate.com

Source: http://nunezreport.blogspot.com/2014/08/forbidden-secrets-of-labyrinth-part.html

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