Kin 170: White Magnetic Dog begins Wavespell 14: Love, Compassion and Divine Loyalty

White Magnetic Dog 

 
White Magnetic Dog
 
Yellow Magnetic Sun White Magnetic Dog Red Magnetic Moon
  Blue Cosmic Monkey
 
I Unify in order to Love,  Attracting Loyalty.
I seal the process of Heart with the Magnetic tone of Purpose.
I am guided by my own power doubled.
 
Pacal Votan Clear Sign, Magnetic Sun is the Challenge.  Kin 91:  Cosmic MonKEY is the Hidden power. The G-Force is Yellow Self-Existing Sun.  This is the 3rd and last day coded by the PSI of PVCS Rhythmic Mirror.
Postulate 10.1:  “Harmonic rearrangement of the synchronic order refers to the process of correction, or reform of a range of 12:60 artificial time corruptions and dysfunctionalities from nuclear and toxic waste to programs of war, violence, and social and personal disorder.”
   LIMI 6:  Purify;  Solar Plexus“I consume duaistic thoughts as food.  I purify the Mental Electron Neutron at the North Pole.”  LEFT side  of Radion Cube;  SPACE: ___    ___ on TOP of Cube for Codon 17.
UR EARTH 2:  Solar Earth, Foundation:  Prophecy Tower.
Chakra03.gifThe 3rd Chakra is also known as MANIPURA.  Its Sacred Sound is  HRUM.  (=60 Pacal Votan’s Galactic Signature)  Signal Family correspond to the Solar Plexus, which  the Mayans call the Kuxan Suum,
TELEKTONON Day 6Free Will Tower, coded by Seal 12:  Human Wisdom Baktun 6:  BC 1141;  Imperial Seal.  “King Wen completes I Ching;  8×8 (64).  Pacal Votan stores the 7 seals of Prophecy at the center of the Earth, where he prepares the Warrior’s Labyrinth according to the Law of the Cube:  4×4 (16).
 

White Dog Wavespell


White Magnetic Dog
       

Blue Lunar Monkey
   
White Cosmic Wind

Red Crystal Dragon

Yellow Electric Human
     
Yellow Spectral Sun

Red Self-existing Skywalker
     
Blue Planetary Storm

White Overtone Wizard

Blue Rhytmic Eagle

Yellow Resonant Warrior

Red Galactic Earth

White Solar Mirror
                                                 POWER OF HEART     🙂
Today there was a huge landslide on the North Island of New Zealand.  The train that crashed into it was shown several times in TV news stories.  Each time, the  number on the train  was prominently displayed:  4156, causing TMQ to realize how those numbers apply to today.
 
Valum Votan calls 41  “The Interval of God”.  This reminds us that the 13 day Wavespell of Divine Loyalty began today, and that the 13 Moons of this entire year are also coded by Wavespell 14:  Love, Compassion and Divine Loyalty. 
 
The Postulate for Kin 41 (Lunar Dragon) begins:  “1.2The source of the frequency of time is God, which is visualized at the center of the Galactic Brain.  From this center, the supreme coordinating intelligence of God radiates simultaneously to all points of the Galactic Brain, throughout all of the Galactic Brains which constitute the universal order of God’s design…”
 
56 is Self-Existing Warrior16.4, reminding us of the Law of the Cube, 16=4 squared. 
 
4156 adds up to 16, another reminder that we enter the 16 Day Spirit Warrior’s Cube Journey  at Midnight.
 
N. S.  1. 23. 3. 6.       UR Earth 2:  Prophecy Tower    Kin 170
 

 

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7 thoughts on “Kin 170: White Magnetic Dog begins Wavespell 14: Love, Compassion and Divine Loyalty

  1. while this DOGGY WAVE starts i was readin’ goodol’ Lloydine on her blog …

    remember her as the 1st ever Bolon Ik related to the DreamSpell while she created that Mappin’ with Valum Votan, our guide …

    so i did an open invitation to her ~ while we are both aware of the Planetary Art Betwork Wonderin’, Workin’, Weavin’& Lovin’ the LifeStyles expressed from deepdown diggers at the synchron fellowships as TMQ gathers them at precious moments as grid stars …

    here the open invitation (also radiatin’ kweak ignition)

    Aloha Lloydine,
    on some article i saw a call from you into suggestions to inspire your blog …

    i found one:
    would it suit you to be a guest writer in the adventure taken by Claire du Moulin? she enterpises the NooSphere on its synchronization phenomenons on the journey she guides with all KIN aboard as it happens.

    my invitation:
    would you be a member kin on kweak2 in the 3rd moon?
    kweak is a 9-daya week in kweakspell which investigates on a 9991 iso 7777 mode for the 28 daya a moon. it has its inspiration from a story on the 3 musceteers – they seem 4 because the 4th one is always there at the moment wanted it to be there: it is the FIRE spice of the 4 elements: it is the passion it is the 28th day as a 0-daya.

    This 2nd kweak starts “next wednesday” – sorry WHITE OVERTONE WIZARD which aligns in MOONTONE with the YEARs SPICE.

    To tell more about is would not to good …

    Will you partake?

    https://2013andthemysteryqueen.wordpress.com/2010/09/24/kin-169-red-cosmic-moon-ends-red-earth-wavespell-13-on-electric-alpha-5/

    is the label for last friday …

    Thanks :: attention as quality time weavin’
    S’ace

    😉

  2. Be-U-Tea-Full Sir S’ace!!
    High-Tea and Crumpets!

    tea is the oldest Uni-Verse-All Beverage…
    uni-tea
    blood
    flows
    within the one circuit
    of the alpha omega re-charge-in
    with ‘Dualistic thought’ cookies to con-sum-E

    …as strong as its SERVERS…
    16 o-UR-o-B-or-os
    61 soroBoRUo

    • hi MOI 😉
      u are so close to me crazy weirdo thoughts!
      and u didnt even eat ma brains as B/C did :-))

      but then everyone has uniQ methods to near anoother One

      As u wroTe in this shorT poem
      “tea is the oldest Uni-Verse-All Beverage…”

      it also vibraTeas:
      “T is the ShorTcuT into UniQversaL Repository – we refer to as NooSphere”
      Does this make SenSe?

      which T is the field where the snake “hides” as in this glyph

      (credits to its creator who aligns to noosphere as a well, i suppose)

      counting both waya in the ALPHAbeth gives
      20 from the classic map for decoding
      7 from the bivideotex “revelation” map – the unfolding harmoniQ

      when we count 28 characters in the 26 character-set (CommonWealthSecret/Sacral?) then we are informed that T is both 20 and 9 … this is the key to “kweak” as a “cosmic & noosphere breakthrough”.

      what are the 2 characTears to be added to the 26?

      i support this solution / libeaRA~Tion:
      27 is character SPACE / BLANK / most width key on the wholly key-board – hard to miss that ONE! it is often used between words to maintain the chaingain (storyline that is setting free the way people get/keep bound in the stream of love and affection underneath it all)

      28? is the “DOT” , but then not the “.” rather the ENTER key (“FIRE!” or “SNAP or “ZIP”)

      this from “a distant shore(T)”

  3. My trips down the rabbit hole (as I call it) used to begin slowly, unfolding and unwinding clues to the next level of this cosmic internet game of mystery. No longer do I need to wade through the muck to get to the wellspring as my fingers/intuition/inner guide are keen in choosing the words. I have my grandfather’s papers. In them is a document that ties him with the Grand Lodge of Masons in New Zealand. Also within this packet is the pathway back to Blackmoor (my maiden name Blackmore) and Temple Hill where housed the Knights Templar. Through Mayan Cosmology, I have found crop circles that point to Trent Barrows where the bottomless pit is said to hold Excalabur in its deep secrets. This morning Robbyne LaPlant (White Wolf Journeys) mentioned the Harmonic Concordance which I have been working with in my mother’s chart which overlapped the HC on August 8, 2003, the day she was told she had inoperable cancer. Also the day that an article was published on the internet about a young man in Samburu who would later come to me through an article in the Honolulu Advertiser six years hence. The article had told about the circumcision they perform on young girls in the Samburu village, mutilating their genitals. That day of the Harmonic Concordance, my mother heard the cry of a woman half way around the world “we have to help these people”. Two weeks later the last words my mother spoke, garbled by an oxygen mask were “help me Bonnie”. I signaled my sister to give her the dose of morphine that would carry her out of her body a few hours later. Now, seven years later, I realize she did not say “Help ME, Bonnie”; she had said “Help THEM, Bonnie”. In November of 2003, still fully asleep, she began to guide me to the path that would lead me to that young man and his wife, Josephine Kulea who rescues young girls from sexual mutilation. He will be our tour guide next May while we are in Samburu and we will meet Josephine and her girls. This is the grand Trine of the Harmonic Concordance.

    And yet today, the message I got was Glastonbury and the Chalise. Glastonbury, full of symbols and tales of King Arthur so I ventured for a closer look. What was the first image? The Chalise Wellspring with Leo the Lion pouring forth precious water from a never endings source. My mother, Leo, the Lion. And directly below, Vesica Piscis. Me, Pisces, the Fish swimming in two directions at once, yet intersecting in perfect harmony, ever constant, ever full.

    Vesica Pisces – Sacred Geometry

    The mathematical ratio of the width of the vesica piscis to its height is the square root of 3, or 1.7320508… (since if straight lines are drawn connecting the centers of the two circles with each other, with the two points where the circles intersect, two equilateral triangles join along an edge). The ratios 265:153 = 1.7320261… and 1351:780 = 1.7320513… are two of a series of approximations to this value, each with the property that no better approximation can be obtained with smaller whole numbers. Archimedes of Syracuse, in his On the Measurement of the Circle, uses these ratios as upper and lower bounds:[2]

    One of the numbers in these ratios (153) also appears in the Gospel of John (21:11) as the number of fish Jesus caused to be caught in a miraculous Draught of Fish,[3] and significance has sometimes been attached to this.

    The vesica piscis has been the subject of mystical speculation at several periods of history, and is viewed as important in Freemasonry[4] and some forms of Kabbalah. More recently, numerous New Age authors have interpreted it as a yonic symbol and claimed that this, a reference to the female genitals, is a traditional interpretation.[5][6][7][8][9]
    [edit]

    And we are right back to the Freemasons and Knights Templar and, and, and . . .

  4. H.G. Wells – The Outline of History – Vol III, Modern History, Chapter 34, Section 14, 1940 -41 Edition

    Crunch those tasty numbers… 😉

    The Social Truce Draws to an End
    One of the most interesting aspects of this story of Europe in the seventeenth and earlier eighteenth century during the phase of the Grand and Parliamentary Monarchies, is the comparative quiescence of the peasants and workers. The insurrectionary fires of the fourteenth and fifteenth and sixteenth centuries seem to have died down. The acute economic clashes, of the earlier period had been mitigated by rough adjustments. The discovery of America had revolutionized and changed the scale of business and industry, had brought a vast volume of precious metal for money into Europe, had increased and varied employment. For a time life and work ceased to be intolerable to the masses of the poor. This did not, of course, prevent much individual misery and discontent; the poor we have always had with us, but this misery and discontent was divided and scattered. It became inaudible.

    In the earlier period the common people had had an idea to crystallize upon, the idea of Christian communism. They had found an educated leadership in the dissentient priests and doctors of the Wycliffe type. As the movement for a revival in Christianity spent its force, as Lutheranism fell back for leadership from Jesus, upon the Protestant Princes, this conflict and reaction of the fresher minds of the educated class upon the illiterate mass was interrupted. However numerous a downtrodden class may be, and however extreme its miseries, it will never be able to make an effective protest until it achieves solidarity by the development of some common general idea. Educated men and men of ideas are more necessary to a popular political movement than to any other political process. A monarchy learns by ruling, and an oligarchy of any type has the education of affairs; but the common man, the peasant or toiler, has no experience in large matters, and can exist politically only through the services, devotion, and guidance of educated men. The Reformation, the Reformation that succeeded, the Reformation that is of the Princes, by breaking up educational facilities, largely destroyed the poor scholar and priest class whose persuasion of the crowd had rendered the Reformation possible.

    The Princes of the Protestant countries, when they seized upon the national churches early apprehended the necessity of gripping the universities also. Their idea of education was the idea of capturing young clever people for the service of their betters. Beyond that they were disposed to regard education as a mischievous thing. The only way to an education, therefore, for a poor man was through patronage. Of course there was a parade of encouragement towards learning in all the Grand Monarchies, a setting up of Academies and Royal Societies, but these benefited only a small class of subservient scholars. The church also had learnt to distrust the educated poor man. In the great aristocratic “crowned republic” of Britain there was the same shrinkage of educational opportunity. “Both the ancient universities”, says Hammond, in his account of the eighteenth century, “were the universities of the rich. There is a passage in Macaulay describing the state and pomp of Oxford at the end of the seventeenth century when her Chancellor, the Venerable Duke of Ormonde, sat in his embroidered mantle on his throne under the painted ceiling of the Sheldonian theatre, surrounded by hundreds of graduates robed according to their rank, while the noblest youths of England were solemnly presented to him as candidates for academicals honors. The university was a power, not in the sense in which that could be said of a university like the old university of Paris, whose learning could make Popes tremble, but in the sense that the university was part of the recognized machinery of aristocracy. What was true of the universities was true of the public schools. Education in England was the nursery not of a society, but of an order; not of a state, but of a race of owner rulers. The missionary spirit had departed from education throughout Europe. To that quite as much as to the amelioration of things by a diffused prosperity, this base of quiescence among the lower classes is to be ascribed. They had lost brains and speech, and they were fed. The community was like a pithed animal in the hands of the governing class. [7]

    Moreover, there had been considerable changes in the proportions of class to class. One of the most difficult things for the historian to trace is the relative amount of the total property of the community held at any time by any particular class in that community. These things fluctuate very rapidly. The peasant wars of Europe indicate a phase of comparatively concentrated property when large masses of people could feel themselves expropriated and at a common disadvantage, and so take mass action. This was the time of the rise and prosperity of the Fuggers and their like, a time of international finance. Then with the vast importation of silver and gold and commodities into Europe from America, there seems to have been a restoration of a more diffused state of wealth. The poor were just as miserable as ever, but there were perhaps not so many poor relatively, and they were broken up into a variety of types without any ideas in common. In Great Britain the agricultural life, which had been dislocated by the confiscations of the Reformation had settled down again into a system of tenant farming under great landowners. Side by side with the large estates there was still, however, much common land for pasturing the beasts of the poorer villagers, and much land cultivated in strips upon communal lines.

    The middling sort of man, and even the poorer sort of man upon the land, were leading an endurable existence in 1700. The standard of life, the idea, that is, of what is an endurable existence, was, however, rising during the opening phase of Grand Monarchy; after a time the process of the upward concentration of wealth seems to have been resumed, the larger landowners began to acquire and crowd out the poorer free cultivators, and the proportion of poor people, and of people who felt they were leading impoverished lives increased again. The bigger men were unchallenged rulers of Great Britain, and they set themselves to enact laws, the Enclosure Acts that practically confiscated the unenclosed and common lands, mainly for the benefit of the larger landowners. The smaller men sank to the level of wageworkers upon the land over which they had once possessed rights of cultivation and pasture.

    The peasant in France and upon the Continent generally, was not so expropriated; his enemy was not the landlord, but the tax gatherer; he was squeezed on his land instead of being squeezed off it.

    As the eighteenth century progressed, it is apparent in the literature of the time that what to do with “the poor” was again exercising men’s thoughts. We find such active-minded English writers as Defoe (1659-1731) and Fielding (1707-54) deeply exercised by this problem. But as yet there is no such revival of the communistic and equalitarian ideas of primitive Christianity as distinguished the time of Wycliffe and John Huss. Protestantism in breaking up the universal church had for a time broken up the idea of a universal human solidarity. Even if the universal church of the Middle Ages had failed altogether to realize that idea, it had at any rate been the symbol of that idea.

    Defoe and Fielding were men of a livelier practical imagination than Gibbon, and they realized something of the economic processes that were afoot in their time. So did Oliver Goldsmith (1728-74); his Deserted Village, (1770) is a pamphlet on enclosures disguised as a poem. But Gibbon’s circumstances had never brought economic facts very vividly before his eyes; he saw the world as a struggle between barbarism and civilization, but he perceived nothing of that other struggle over which he floated, the mute, unconscious struggle of the commonalty against able, powerful, rich, and selfish men. He did not perceive the accumulation of stresses that were presently to strain and break up all the balance of his “twelve powerful, though unequal, kingdoms”, his “three respectable commonwealths”, and their rag, tag, and bobtail of independent minor princes, reigning dukes, and so forth. Even the civil war that had begun in the British colonies in America did not rouse him to the nearness of what we now call “Democracy.”

    From what we have been saying hitherto, the reader may suppose that the squeezing of the small farmer and the peasant off the land by the great landowners, the mere grabbing of commons and the concentration of property in the hands of a powerful privileged and greedy class, was all that was happening to the English land in the eighteenth century. So we do but state the worse side of the change. Concurrently with this change of ownership there was going on a great improvement in agriculture. There can be little doubt that the methods of cultivation pursued by the peasants, squatters, and small farmers were antiquated, wasteful, and comparatively unproductive, and that the larger private holdings and estates created by the Enclosure Acts were much more productive (one authority says twenty times more productive) than the old ways. The change was perhaps a necessary, one and the evil of it was not that it was brought about, but that it was brought about so as to increase both wealth and the numbers of the poor. Its benefits were intercepted by the bigger private owners. The community was injured to the great profit of this class.

    And here we come upon one of the chief problems of our lives at the present time, the problem of the deflection of the profits of progress. For two hundred years there has been, mainly under the influence of the spirit of science and enquiry, a steady improvement in the methods of production of almost everything that humanity requires. If our sense of community and our social science were equal to the tasks required of them, there can be little question that this great increment in production would have benefited the whole community, would have given everyone an amount of education, leisure, and freedom such as mankind had never dreamt of before. But though the common standard of living has risen, the rise has been on a scale disproportionately small, the rich have developed a freedom and luxury unknown in the world hitherto, and there has been an increase in the proportion of rich people and stagnantly prosperous and unproductive people in the community; but that also falls to account for the full benefit. There has been much sheer waste. Vast accumulations of material and energy have gone into warlike preparations and warfare. Much has been devoted to the futile efforts of unsuccessful business corn, petition. Huge possibilities have remained undeveloped because of, the opposition of owners, forestallers, and speculators to their economical exploitation. The good things that science and organization have been bringing within the reach of mankind have not been taken methodically and used to their utmost, but they have been scrambled for, snatched at, seized upon by gambling adventurers and employed upon selfish and vain ends. The eighteenth century in Europe, and more particularly in Great Britain and Poland, was the age of private ownership. “Private enterprise,” which meant in practice that everyone was entitled to get everything he could out of the business of the community, reigned supreme. No sense of obligation to the state in business matters is to be found in the ordinary novels, plays, and such-like representative literature of the time. Everyone is out “to make his fortune,” there is no recognition that it is wrong to be an unproductive parasite on the community, and still less that a financier or merchant or manufacturer can ever be overpaid for his services to mankind. This was the moral atmosphere of the time, and those lords and gentlemen who grabbed the people’s commons, assumed possession of the mines under their lands, and crushed down the yeoman farmers and peasants to the status of pauper laborers, had no idea, that they were living anything but highly meritorious lives.

    Concurrently with this change in Great Britain from traditional: patch agriculture and common pasture to large and more scientific agriculture, very great changes were going on in the manufacture of commodities. In these changes Great Britain was, in, the eighteenth century, leading the world. Hitherto, throughout the whole course of history from the beginnings of civilization, manufactures, building, and industries generally had been in the hands of craftsmen and small masters who worked in their own houses. They had been organized in guilds, and were mostly their own employers. They formed an essential and permanent middle class. There were capitalists among them, who let out looms and the like, supplied material, and took the finished product, but they were not big capitalists. There had been no rich manufacturers. The rich men of the world before this time had been great landowners or moneylenders and money manipulators or merchants. But in the eighteenth century, workers in certain industries began to be collected together into factories in order to produce things in larger quantities through a systematic division of labor, and the employer, as distinguished from the master worker, began to be a person of importance. Moreover, mechanical invention was producing machines that simplified the manual work of production, and were capable of being driven by waterpower and presently by steam. In 1765 Watt’s steam engine was constructed, a very important date in the history of industrialism.

    The cotton industry was one of the first to pass into factory production (originally with water-driven machinery). The woolen industry followed. At the same time iron smelting, which had been restrained hitherto to small methods by the use of charcoal, resorted to coke made from coal, and the coal and iron industries also began to expand. The iron industry shifted from the wooded country of Sussex and Surrey to the coal districts. By 1800 this changeover of industry from a small-scale business with small employers to a large-scale production under big employers was well in progress. Everywhere there sprang up factories using first water, then steam power. It was a change of fundamental importance in human economy. From the dawn of history the manufacturer and craftsman had been, as we have said, a sort of middle-class townsman. The machine and the employer now superseded his skill, and he either became an employer of his fellows and grow towards wealth and equality with the other rich classes, or he remained a worker and sank very rapidly to the level of a mere laborer. This great change in human affairs is known as the Industrial Revolution. Beginning in Great Britain, it spread during the nineteenth century throughout the world.

    As the Industrial Revolution went on, a great gulf opened between employer and employed. In the past every manufacturing worker had the hope of becoming an independent master. Even the slave craftsmen of Babylon and Rome were protected by laws that enabled them to save and buy their freedom and to set up for themselves. But now a factory and its engines and machines became a vast and costly thing measured by the scale of the worker’s pocket. Wealthy men had to come together to create an enterprise; credit and plant, that is to say, “Capital,” were required. “Setting up for oneself” ceased to be a normal hope for an artisan. The worker was henceforth a worker from the cradle to the grave. Besides the landlords and merchants and the money-dealers who financed trading companies and lent their money to the merchants and the state, there arose now this new wealth of industrial capital a new sort of power in the state.

    Of the working out of these beginnings we shall tell later. The immediate effect of the industrial revolution upon the countries to which it came, was to cause a vast, distressful shifting and stirring of the mute, uneducated, leaderless, and now more and more property less common population. The small cultivators and peasants, ruined and dislodged by the Enclosure Acts, drifted towards the new manufacturing regions, and there they joined the families of the impoverished and degraded craftsmen in the factories. Great towns of squalid houses came into existence. Nobody seems to have noted clearly what was going on at the time. It is the keynote of “private enterprise” to mind one’s own business, secure the utmost profit, and disregard any other consequences. Ugly great factories grew up, built as cheaply as possible, to hold as many machines and workers as possible. Around them gathered the streets of workers’ homes, built at the cheapest rate, without space, without privacy, barely decent, and let at the utmost rent that could be exacted. These new industrial centres were at first without schools, without churches . . .

    The English gentleman of the closing decades of the eighteenth century read Gibbon’s third volume and congratulated himself that there was henceforth no serious fear of the Barbarians, with this new barbarism growing up, with this metamorphosis of his countrymen into something dark and desperate, in full progress, within an easy walk perhaps of his door.

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