The World Tree and The Divine Archer Theory

[9th]

10 - 9 = 1

In China, the mythological tale of the Ten Suns and the archer Yi, who shoots down nine of the suns, is also a source for the mythical Mulberry Tree. The Mulberry Tree, or Fu Sang, is obliquely defined as a kind of “spirit tree” from which the “suns go out,” or that somehow provided “support” for the suns. The tree was said to reach down into the watery underworld or to originate in a whirlpool of water. In China, the tree is alternately called the Fu Mu--a term that immediately calls to mind an Egyptian word Mu that is sometimes seen as a counterpart to the Dogon concept of Nu in references to the primordial waters.

 

In the Egyptian hieroglyphic language, the Mulberry Tree is expressed by two words, and a symbolic reading of each suggests that their meanings relate to how the bending or warping force of gravity causes waves to evolve in the shape of a spiral that is responsible for the formation of mass. This spiral would be comparable to the one associated with the Dogon egg of the world. 

 

However if we apply our symbolic method of reading Egyptian hieroglyphs, it becomes clear that the first of these words, pronounced "Mry-T", meets our criteria for a defining word--a word whose glyphs symbolically define a concept that is to be associated with its unpronounced trailing glyph. In this case, the trailing glyph consists of the figure of a tree that is overlaid with the figure of a branch, and so might reasonably convey the symbolic meaning of “branch of a tree.” This image, which agrees with statements given within the Chinese myths themselves, leads us to think that one purpose of the mythical concept of the Mulberry Tree might be to draw our attention to the branches.

 

If we imagine an ancient teacher looking for an object in nature to symbolize the complex concept of the fundamental lemma - https://en.wikipedia.org/wiki/Lemma_(mathematics) -  of matter, the branch of the Mulberry Tree seems like a fairly inspired choice. 

Furthermore, we can see that the leaves of the Mulberry Tree can sometimes take the shape of a stylized profile of birds. Meanwhile, the round, unopened buds of the White Mulberry tree present an image that calls to mind the Chinese and Egyptian sun glyph itself.

 

 

 

We have seen that by the Greco-Roman period Isis was esteemed as "beloved" and "loving" in Greek. From the hymns in her temple at Philae, we discover that in the Ptolemaic period Isis was definitely deemed "Mery" in Egyptian as well, such as in Hymn V, in which Isis is called "beloved"—Mry(t)-twice, using the single hieroglyph In one stanza of this hymn, Isis is labeled, "The female Horus, beloved of the Great Horus," while in another she is the "daughter of Re, beloved of his very heart."  

 

In Hymn IV, found in Room X above the main text, Isis is called "the Great, God's mother, Lady of Philae, Lady of Heaven, Mistress of all gods, the beloved, giving life like Re...". In the transliteration, therefore, appears the word mry(t).

Again, in a hymn in Room VII, Isis is labeled "Beloved of Re"—Mry(t) Re— as she is also in Hymn VIII, using the same hieroglyph as in Hymn V.5 

In the transliteration Mry(t) or merit, the feminine suffix "t" is used to emphasize that it is Isis who is the subject of the epithet: She herself is the beloved. However, the final "t" was eventually unwritten and unspoken, as Wiedemann relates: "In later times the pronunciation of the t was dropped..."

 

 

 

8 - 1 = 7

One of the simplest examples of a mathematical concept that can be expressed in terms of a fundamental lemma is the act of counting from one to ten. The Chinese myth of the ten suns, in which the archer Yi is said to shoot nine of the suns from the sky--leaving only the tenth--can be seen as symbolically illustrating, within the narrative of a mythic storyline, the concept of counting from one to ten.

 

Egyptian words for “branch” are written with symbols that we associate with the processes of the formation of matter. These include the image of a fish, which we interpret within Dogon cosmology to symbolize the processes by which waves come to be transformed into mass or matter following an act of perception. These symbols include the spiral shape that in the Dogon creation tradition is understood to inscribe the endpoints of the egg’s seven rays, which are said to be of increasing length. It is by way of this symbolism that the shape of the spiral comes to characterize the egg of the world. The symbols include the hemisphere glyph that we take to symbolize mass or matter, and they also include the Egyptian three-stemmed plant glyph that, in our view, symbolizes the tree of life and the three Worlds of matter.

 

In string theory, formulas are used to define how matter will behave in its wavelike form, to predict the likely attributes of the Calabi-Yau space, to calculate the sizes and masses of various fundamental particles, and to extrapolate how matter then emerges from its various component elements. In other words, just as the Mulberry Tree symbolism states, the concept of the fundamental lemma applies to the First World of matter as waves, to the Second World of the Calabi-Yau space, and to the Third World of matter as we perceive it. Ultimately, these structures uphold and support the concept of time, concepts symbolized in the written languages of various cultures by the sun glyph.

 

 

The Germanic words for "Sun" have the peculiarity of alternating between -l- and -n- stems, Proto-Germanic *sunnon (Old English sunne, Old Norse, Old Saxon and Old High German sunna) vs. *sôwilô or *saewelô (Old Norse sól, Gothic sauil, also Old High German forms such as suhil).

This continues a Proto-Indo-European alternation *suwen- vs. *sewol- (Avestan xweng vs. Latin sol, Greek helios, Sanskrit surya, Welsh haul, Breton heol, Old Irish suil "eye"), a remnant of an archaic, so-called "heteroclitic", declension pattern that remained productive only in the Anatolian languages.

 

 

1 + 8 = 9

 

138. 
I know that I hung, on a windy tree 
for all of nine nights, 
wounded with a spear, and given to Odin, 
myself to myself, 
on that tree, which no one knows
from what roots it runs.

 

139.
They did not refresh me with bread or drinks.
I gazed down. 
I grasped the runes, 
screaming, I grasped them. 
Again I fell from there.

 

140.
Nine Great Songs
I learned from the famous Son 
of Bolthor, Bestla's father.
I drank of the precious libation: 
the outpoured Odrerir.

 

141.
Then I began to bear fruit,
and become wise,
and to grow and thrive;
one word lead to another word,
one deed lead to another deed.

 

142.
You will find runes and interpreted symbols,
very expansive symbols,
very solid symbols,
designed by the Divine Ones, painted by the Sage,
and carved by the Elder of Gods:

 

143.
Odin amongst the Aesir;
but before the elves, Dainn,
Dvalinn before the dwarves,
Asvidr before the giants.
I carved some myself.

 

144.
Do you know how to carve? Do you know how to interpret?
Do you know how to paint? Do you know how to demonstrate?
Do you know how to wish? Do you know how to sacrifice?
Do you know how to give? Do you know how to release?

 

145.
"Better not wish, than to sacrifice too much
a gift always costs something
Better not give, than to release too much"
was carved by the Thunder 
before mankind came to be,
where he ascended 
when he returned

- Prose Edda

 

--

 

7.46.1
To Rudra bring these songs, 
whose bow is firm and strong, 
the self-arisen God 
with swiftly-flying shafts

The Wise, 
the Conqueror whom none may overcome, 
armed with sharp-pointed weapons: 
may he hear our call.

 

7.46.2
He through his lordship 
thinks on beings of the earth, 
on heavenly beings 
through his high imperial sway.

 

1.43.4
To Rudra 
Lord of sacrifice, of hymns 
and balmy medicines,
We pray for joy and health and strength.

 

7.46.2
Come willingly to our doors 
that gladly welcome thee, 
and heal all sickness, Rudra, 
in our families.

 

1.43.5
He shines in splendour like the Sun, 
refulgent as bright gold is he,
The good, the best among the Gods.

 

2.33.2
With the most saving medicines which thou givest, 
Rudra, may I attain a hundred winters.
Far from us banish enmity and hatred, 
and to all quarters maladies and trouble.

 

2.33.3
Chief of all born art thou in glory, 
Rudra, armed with the thunder, 
mightiest of the mighty.
Transport us over trouble to well-being 
repel thou from us all assaults of mischief.

 

2.33.9
With firm limbs, multiform, the strong, 
the tawny adorns himself 
with bright gold decorations:
The strength of Godhead never departs from Rudra, 
him who is Soverign of this world, the mighty.

 

2.33.14
May Rudra's missile turn aside and spare us, 
the great wrath of the impetuous One avoid us.
Turn, Bounteous God, thy strong bow from our princes, 
and be thou gracious to our seed and offspring.

 

7.46.3
May thy bright arrow which, 
shot down by thee from heaven, 
flieth upon the earth, 
pass us uninjured by.

Thou, very gracious God, 
hast a thousand medicines: 
inflict no evil on our sons or progeny.

 

1.43.6
May he grant health into our steeds, 
wellbeing to our rams and ewes,
To men, to women, and to kine.

 

7.46.4
Slay us not, nor abandon us, 
O Rudra let not thy noose, 
when thou art angry, seize us.

Give us trimmed grass 
and fame among the living. 
Preserve us evermore, 
ye Gods, with blessings.

 

1.43.7
O Soma, set thou upon us 
the glory of a hundred men,
The great renown of mighty chiefs.

 

1.43.8
Let not malignities, 
nor those who trouble Soma, hinder us.
Indu, give us a share of strength.

 

1.43.9
Soma! head, central point, love these; 
Soma! know these as serving thee,
Children of thee Immortal, 
at the highest place of holy law.

- Rig Veda