TrueLife - History: Science or Fiction # 11

Episode Date: December 26, 2021

History…..His Story… Who’s story? What can we learn from biblical astronomy was the Apocalypse the story of a cataclysmic event that happens repetitively? Link to accompany video/YouTube https://youtu.be/R5tniW49z4E

Darkness struck, a gut-punched theft, Sun ripped away, her health bereft. I roar at the void. This ain't just fate, a cosmic scam I spit my hate. The games rigged tight, shadows deal, blood on their hands, I'll never kneel. Yet in the rage, a crack ignites, occulted sparks cut through the nights. The scars my key, hermetic and stark. To see, to rise, I hunt in the dark, fumbling, fear. Heiress through ruins maze lights my war cry, born from the blaze.

The poem is Angels with Rifles. The track, I Am Sorrow, I Am Lust by Codex Seraphini. Check out the entire song at the end of the cast. Ladies and gentlemen to another history, science or fiction by Anatoly Famanco. We left off the last one with some Egyptian zodiacs. Zodiacs, some frescoes that we have found through ancient Egypt. We had given some dates about the upper zodiac and the lower zodiac, the horoscope of Thebe, the horoscope without staves, and the horoscope with boats. And we are moving right along. Let's go ahead and jump right back

into it without any further waiting. Here we go. This could mark the end. of our account of Egyptian zodiacs and their dating if it hadn't been for the publication of a certain article a certain article by ES Goldstoba and Y.A. Zivinigan.

This article was often quoted by the proponents of Scaligerian chronology. The article in question is entitled one more study of the new methods and the ancient chronology. It was published in

Voprogerian. Posti Histori Historical Issues Number 12, 1983, pages 68 to 83. The authors of the article tried to question the dating of the round zodiac, as obtained by N.A. Morizov. It will be edifying to study the article of Glovestova, since it appears to be concerned primarily with using a computer for solving the problem, which makes the conclusions arrived at by the authors seem scientific and objective. ES Goldstoba and Y.A. Zinjigan write that, quote, the complication lies in the fact that it is perfectly unclear which figure of the,

5 on the round zodiac should stand for which planet. This is why they suggest considering the zodiac to depict the following planets, Saturn, Venus, Mercury, Mars, and Jupiter. However, the authors don't offer any proof for such an interpretation of the zodiac. Furthermore, they cite the following table and suggest that the above-mentioned planets are localized on the zodiac, with a possible deviation rate of 20 degrees to one side or another. Figure 1 between Pisces and Aquarius, plus or minus 20 degrees. Figure 2 between Cancer and Gemini, plus or minus 20 degrees. Figures 3 between Virgo and Leah, plus or minus 20.

Figure 4 between Libra and Virgo plus or minus 20. Figure 5 between Capricorn and Aquarius plus or minus 20. The authors report that none of these possible combinations were realized in 568 AD, supporting this by computer calculations, and add that this conclusion is of course valid for any decipherment of the figures of the round zodiac. They proceed to offer 53 AD as a solution. So one may give the impression that the astronomers have finally refuted, quote, the fantastic Invincius of Morozov,

and confirmed the Scaligerian chronology once again. However, nothing here is quite as. as simple as it is presented to be. This is a reflection of the typical illusion of the average lay observer, that it suffices to, quote, load, unquote, some mathematical data into a computer so that mathematical science can provide us

with an immediate answer. Let us return to the very beginning and observe just what Goldstova and Zavignia, Savinigan, the authors, load into their computers. They write that the five planets of the round zodiac are allegedly localized near the following

constellations. Pisces, Aquarius, Cancer, Gemini, Virgo, and Capricorn. Giving presumed intervals and degrees that contain the planets, the problem here is that the data used by the authors. As basis for their calculations fails

to concur with the actual depiction of the planets on the dome of the temple. What did their bizarre table come from? The one they processed mathematically afterwards? It would have sufficed to carefully study the photographs of the round zodiac contained in scientific literature in order to reconstruct

the correct horoscope. It differs considerably from the one described by Golpstova and Zinigan, since the round zodiac explicitly depicts Venus in either Ares or Pisces. In our opinion, the fact that the authors omitted the constellations of Ares in their table speaks for itself. It is little wonder that the computer, quote, failed to find a solution, unquote, in the Middle Ages. As we can see, Gullivstova and Zinigan have falsified the initial data and have de facto prohibited the computer from studying the interval between 25 and 50 degrees. The actual location of the constellation of Ares, E.S. Goldstova and Y.A. Zivinjigan, appear to have wanted to find

confirmation of Scaligerian chronology without being overly accountable for the means they use for this end. This means that avid scaligerians should think twice before referring to this research. So here we see a clear case of confirmation bias. And isn't it interesting, the idea of the computer model falsifying records. It started a long time ago, it seems like, and it's hitting full steam now. The computer is the new expert. Astronomy in the New Testament. Example one.

The terms and images used in medieval astronomical literature for the designation of planets and constellations can be compiled into a glossary of sorts, which can later be used for the decipherment and dating of similar terms and images found in other countries. Chronicles. E. Renan was apparently the first scientist to point out that the biblical book of the Apocalypse contains a verbal description of a horoscope. Not being an astronomer, Renan did not date the horoscope, although the dating of the apocalypse is of the greatest interest.

But a precise astronomical solution of the apocalypse horoscope does exist, and it is both unique, and unambiguous. This horoscope dates from the 1st of October 1486 AD. Example 2. The dating of the eclipse, which according to the early Christian authors accompanied the crucifixion of Jesus Christ, such authors of Sinckelos, Fligon, Afrikanus, and Yusubius wrote about this eclipse. However, the evangelical descriptions are not very explicit on whether the description refers to a solar eclipse or a lunar. Although this is a highly debatable, the ecclesiastical tradition has preserved evidence of the eclipse being solar. The gospel, according to Luke, for instance, states specifically for the sun

stopped shining. Luke 2345. The gospel of Nicodemus declared apocryphal by historians says, And it was about the sixth hour, and there was darkness over the land until the ninth hour, for the sun was darkened. and Pilate sent for the Jews and said unto them, Did ye see that which came to pass? But they said, there was an eclipse of the sun after the accustomed sort. Nicodemus 11, 29, page 83. The last phase in this passage shows that in the epic when the gospel of Nicodemus was written, the fact that the eclipses of the sun occur

according to a specific astronomical law was well understood. There was a direct reference made to the eclipse happening after the accustomed sort, which most probably reflects that such astronomical notions already existed in the medieval period. Scaligerian, quote, solution, unquote, suggests the lunar eclipse of April 3, 33 AD to have accompanied the crucifixion of Christ. This theory does not hold up to any criticisms at all, which is well known, although deemphasized, and this problem is deliberately presented as non-existent. In spite of the totally questionable characteristics of the evangelical eclipse extracted from early Christian texts and repeatedly discussed in chronological literature, an attempt can be made to date this eclipse precisely. For this end, both the solar and lunar versions of the eclipse should be examined.

A suitable astronomical solution exists. on the interval between 200 AD and 800 AD. The lunar eclipse solution of 368 AD was found by Morozov. However, Morozov did not extend his calculations to later centuries for the reasons cited above. The primary being is unswerving confidence in Scaligerian chronology from the 6th century AD and on. The calculations of the authors of the present book covered the entire historical period up to 1600 AD and revealed an additional precise astronomical solution quite unexpectedly.

This was the lunar eclipse of April 3rd 1075. The dating of our solution differs from the Scaligerian by over 1,000 years and by 700 from Morzob. We recall that Scaligerian astronomical dates and modern calculations only come to concurrence from the 11th century AD and on. They are only fully reliable from as recently as the 13th century. However, if we consider the eclipse described in the Gospels to be solar, we cannot fail to notice that a total solar eclipse whose shadow track traversed Italy and Byzantine occurred in the 6th century on February 16th, 1086.

See more on the correspondence of this eclipse with the old ecclesiastical tradition that dated the crucifixion of Christ to the 6th century AD in the book entitled The Biblical Russia, Annex IV. and Cron 6. However, this ecclesiastical tradition was 100 years off the mark, as we demonstrate in our book, King of the Slavs. It turns out that the solar eclipse of 1185 corresponds a lot more to the real dating of the crucifixion. See more on this subject in our book entitled King of the Slavs. We shall come back to this evangelical eclipse in Cron 2. Well, that's fascinating to think up. If anyone wants to just go back the name of the book that had Jesus Christ being crucified in the sixth century was quote the biblical Russia unquote fascinating to think that there is a an account of Jesus Christ being crucified in such a later time the information seems to be out there and it's

You know as well as I do that any sort of history is his story. Shifting gears here to a new chapter, the title of this chapter is The new dating of the astronomical horoscope as described in the apocalypse. Let us attempt to date ancient artifacts containing astronomical or astrological symbolism in the following self-implied manner. manner. We shall study astronomical references contained in a number of ancient documents with the aid of the medieval system of astrological symbols. Many medieval books on astrology, for instance, identify planets with chariots or with forces drawing these chariots across the

celestial sphere. Planetary trajectories were probably perceived as a queen-leet. Okay, so I have to interject for a minute. Like, this is just too close to something else I've been reading. We just spoke about the astrological symbols and how many of them have chariots. You know, this reminds me of the work in Plato where it's kind of a tangent on Atlantis, right? So Plato talks about his great-grandfather

so long going to meet the Egyptians. and Solon is amazed at the architecture and the history of these Egyptian pharaohs. And he asks the pharaohs, how is it that you have so much history? And what the pharaohs say to him is, let me go ahead and just read it here for you. This is from Tamaus. Now Solon said that when he arrived there, the people began to revere him. him. Furthermore, he said that when he asked those priests of theirs who were scholars of antiquity about ancient times, he discovered that just about every Greek, including himself, was all but

completely ignorant about such matter. On one occasion, wanting to lend them on to talk about antiquity, he broached the subject of our own ancient history. He started talking about Ferranos, the first human being. It is said and about Naiobi. And then he told the story of how Ducalion and Pira survived the flood. He went on to trace the lines of descent of their posterity and tried to compute their dates by calculating the number of years which had elapsed since the events of which he spoke. And then one of the priests, a very old man, said, Ah, Solon, Solon, Solon.

You Greeks are ever children. There isn't an old man among you. On hearing this, Solon said, what? What is it? What do you mean? You are young, the old priest replied. Young in soul, every one of you. Your souls are.

devoid of beliefs about antiquity handed down by ancient tradition. Your souls lack any learning made hoary by time. The reason for this is this. There have been and there will continue to be numerous disasters that have destroyed human life in many kinds of ways. The most serious of these involve fire and water, while the lesser ones have numerous other causes. And so also, among your people, the tale is told that Thaethon, child of the son, once harnessed his father's chariot, but was unable to drive it along his father's course. He ended up burning everything on the earth's surface and was destroyed himself when a lightning bolt struck him. This tale is told as a myth, but the truth behind it is that there is a deviation in the heavenly

bodies that travel around the earth, which causes huge fires that destroy what is on the earth across vast stretches of time. When this happens, all those people, people who live in mountains or in places that are high and dry are much more likely to perish than the ones who live next to rivers or by the sea. Our Nile, always our Savior, is released, and at such times too, saves us from this disaster. On the other hand, whenever the gods send floods of water upon the earth to purge it, the herdsmen and shepherds in the mountains preserve their lives, while those who live in cities in your region are swept by the rivers into the sea. But here, in this place, water does not flow from on high onto our fields, either at such a time or any other.

On the contrary, its nature is always to rise up from below. This then explains the fact that the antiquities preserved here are said to be most. ancient. The truth is that all places where neither inordinate cold nor heat prevented, the human race will continue to exist, sometimes in greater, sometimes in lesser numbers. Okay, so I had to interject that for a minute because we've previously talked quite a bit about the Adam and Eve story, the story of cataclysm, and then when I was just reading this part about dating and they gave me the story about chariots. I couldn't resist, so there you go. You're welcome. Back to the book. Our method revolves

around the comparison of the studied text with similar medieval texts containing both astrological symbols and their interpretations in terms comprehensible to us. In other words, we propose to read old astrological records with the aid of medieval astrological dictionary of sorts. One that identified chariots or horses with planets, of course, the applicability of the method will be substantiated in this way. Only if the use of such a dictionary should help us with obtaining intelligible results. that can be confirmed by other independent procedures of dating applicable to old documents. N.A. Morozov had been the first one to apply this procedure to several biblical books that contained apparent astronomical or astrological symbolism.

The dates cited in this introduction were obtained by Morizal. After the publication of his works on this topic, many specialists persistently but unsuccessfully attempted, to find errors in his calculations. However, the correctness of his interpretation of biblical text with the aid of medieval astrological dictionary defied doubts as a rule. Morozov's reading of astrological texts was at first perceived by historians as completely correct and aberration-free. Inamorzov had also been a pioneer in his assumption that the author of the biblical Apocalypse coded nothing intentionally, but only described what he actually saw on the celestial sphere using the astronomical language of his time. We can leap ahead for a short instance in order to

tell the reader that Morozov's dating of the apocalypse is the 4th century AD. Does not, in fact, concur with the explicit data contained in the text of the apocalypse 100%. Being erroneously convinced of the correctness of Scaligerian chronology, after the 6th century, Morozov stopped at the first early medieval solution, which didn't fit completely, having deliberately rejected the much better astronomical solution of the late 15th century. One fitting, perfectly as unprejudiced analysis shows. General information about the apocalypse and the time of its creation. The authors cite the apocalypse from the 1898, 1912, and 1968 Russian editions of the Bible.

The translation uses the authorized version. The apocalypse, also called the Book of Revelation, is the torsional. 27th and last book of the New Testament. It is also the last book of the contemporary canon of the Bible. The apocalypse is considered an integral part of the New Testament. However, in medieval Russia, the apocalypse was not included in the New Testament manuscripts as a rule. As we shall demonstrate in the chapters related to the Slavic Bible, manuscripts in Kron 6, Slavic manuscripts of the Apocalypse are exceptionally.

rare. For instance, there is only one known manuscript of the apocalypse, dating from the 9th to the 13th century, whereas there are 158 known manuscripts of the remaining books of the New Testament dating from the same period. Furthermore, even as recently as the 17th century, references to the apocalypse and the revelation of St. John the divine, apparently could imply entirely different books. This means that many uncertainties are closely related to the history of the apocalypse and primarily its dating. Proposed dates are very diverse, reflecting the disagreement amidst the historians. For example, Vanderberg van icing dated the apocalypse to 140 AD,

A. Y. Lensman to 6869 AD. A. Robertson to 93.95 a.D., Garnack and E. Fisher to not earlier than 136 AD, and so forth. IT Sunderland wrote that, dating the book of Revelation to this epoch, the end of the first century AD, or indeed any other epoch at all, is a task of tremendous complexity. Furthermore, in the opinion of V.P. Rostin and M.P. Zakov, the creation of the apocalypse was completed in the second to fourth century AD, most likely in the fourth century. This opinion is in no way congruent with the Scallinger-Patavius chronology. The apocalypse itself does not contain a single, explicit, chronological indication of the epic when it was written. No actual historical figures have been identified as definite contemporaries of the apocalypse.

No absolute dates whatsoever have been given in the work itself. The apocalypse is commonly considered to be the last written book of the New Testament. However, F. H. Bauer, for one, Bauer, I guess catch that name? F. H. Bauer, for one, has categorically asserted that, the Apocalypse is not the last, but the earliest writing of the New Testament. AP Kazden and P.I. Kovlev were also of the opinion that the Apocalypse was the first book of the New Testament and not the last one. Furthermore, some researchers categorically reject to credit the Apocalypse to John, who has allegedly written a gospel and three epistles. generally it is assumed that no exact information about the author of the apocalypse remains in existence.

G.M. Lipschitz noted that the author of the apocalypse is quite familiar with astronomy, in images of the dragon, beasts, horses, and so forth that he describes resemble the figures of the constellations on the celestial sphere, which are similarly designated on medieval star charts. However, all these considerations were already expressed by N.A. Morozov in the beginning of the 20th century. Apparently, his line of reasoning produced a strong impression on at least some of the above-mentioned authors, and they actually reiterated his assertions without referring to him, which is very typical for such research. M. M. Kloblenov sums it up. The reasons for this abundance of contradictory hypotheses concerning chronological issues are explained primarily by the scarcity of reliable evidence.

The ancients did not leave us any reliable data in this respect. Under the prevailing circumstances, the only means for the dating of these writings are the writings themselves. The establishment of a reliable chronology of the New Testament still remains an open issue. So let us finally turn to the apocalypse itself. Its astronomical nature becomes immediately evident, especially when we compare it to the ancient celestial charts. See the medieval maps allegedly dating from the 16th century, for instance in the upcoming figures 3.1, 3.2, 3.3 and 3.4.

Apparently, some time after the apocalypse was written, its explicit astronomical meaning was forgotten. Even if some professional astronomer noted, the similarity of figures on the ancient maps with the descriptions of the apocalypse, he perceived this as coincidental because he wasn't able to break free from the indoctrination of Scaligerian notions. Today's specialist in biblical history cannot conceive of any astronomical connotations in biblical texts. There may be a unique possibility, as we shall now demonstrate, updating some fragments of the Bible astronomical. If this be the case, though, we shall come up with dates that do not correspond with the ones that tradition insists upon at all. The apocalypse contains the famous prophecy concerning the Dooms Day or the Judgment Day. This prophecy is an immediate relation to the symbolic description of what the author observed on the celestial sphere. This was still remembered by the authors of the illustration to the apocalypse who had lived around the 16th century.

We give one such example in figures 3.5 as we have already noted. The inability of the latter-day commentators to comprehend the astronomical symbolism of the apocalypse is directly resulting from the loss of knowledge about the correct chronology and the distortions introduced by historians of the 16th through 18th century. Another possibility is that there was an unspoken general taboo on what concerned a subject quite as dangerous, which resulted in the misdating of the apocalypse. One way or another, the understanding of the astronomical descriptions that the apocalypse contains got lost at some point. The apocalypse has lost its distinctive astronomical hue in the eyes of the readers.

However, its astronomical component is not simply exceptionally important. It alone suffices for the dating of the book itself. Let us turn to the astronomical fragments of the apocalypse. the main idea of our study consists in the comparison of the apocalypse with the medieval astronomical maps this comparison reveals many parallels and even direct coincidences between the two which allows a confident determination of the astronomical horoscope as penned out by the author of the apocalypse we propose that the readers divert their attention to a star chart that has the stars pointed out in some manner even a contemporary map of the sky should do but a medieval star chart would be better the one by albrecht dur for instance which we have provided on figures three point one three point two or the map from the almagest the one sees on figures three point four and three point three the apocalypse says quote john to the seven churches in the province of asia grace and peace to you from him who is and who was and who is to come and from the seven spirits opposite his throne in france the constellation of ursa major is still called the chariot of souls this is how the constellation used to be drawn in the medieval book by apianus this ancient figure can be seen below

The throne, Ursa Major, is right in front of this constellation. 4. The events took place on the Isle of Patmos. The apocalypse says, quote, From the throne came flashes of lightning, rumblings, and peals of thunder. Before the throne's seven lamps were blazing. Also before the throne, there was what looked like a sea of glass, clear as crystal. Thus seven fiery icon lamps are situated before the throne on which God sits in glory. The sea of glass similar to crystal apparently is the sky as observed by the author of the apocalypse.

The apocalypse says, quote, I, John, was on the island of Patmos, unquote. The observation point is defined explicitly, the island of Patmos in the Mediterranean. It is also emphasized throughout the entire Apocalypse that the main arena of the events described is the celestial sphere. Five, the constellations of Kasiopoea, and the throne were drawn as Christ sitting on his throne in the Middle Ages. The apocalypse says, after this I looked, and there before me was a door standing open in heaven. and there before me was a throne in heaven with someone sitting upon it. And the one who sat there had the appearance of Jasper and Carniom. The person sitting on the throne can be seen on almost every medieval star chart.

In the Zodiac Explec, Volume 1, page 8, and so forth, figures 3.7 and 3.8 provide one such image. All of these maps depict Cassiopeia enthroned. The enthroned figure can be seen on many star charts of the 16th century, usually in the center of the Milky Way. The apocalypse indicates that there is a rainbow that encircles the throne. A rainbow resembling an emerald encircled the throne. The rainbow is a sufficiently precise image for the loo. A luminous Milky Way that spans the night's sky like an arch.

A straightforward comparison of the description of the enthroned person with a gemstone. We are told that it had the appearance of Jasper and Carnelian. Strengthens the impression that the images of the apocalypse are taken from the celestial sphere. Indeed, the comparison of stars with luminous gems is perfectly understandable. and natural. The association of the constellation of Cassiopeia with Christ and the Apocalypse actually refers to was sometimes explicitly depicted on medieval maps. For example, the book of Radinus contains a picture of a throne with the crucified Cassiopeia upon it. The back of the throne serves as a cross and the hands of the figure are pinioned to it. This is obviously a version

of the Christian crucifix. Figures 3.9. The figure of a king on a throne can also be seen on the Egyptian star charts. Figures 3.10 and 3.11. One sees a number of Egyptian maps, which make it evident that the Egyptian's astronomical symbolism is amazingly close to the European, which implies the two astronomical schools are related. Therefore, the apocalypse contains references to the constellation of Cassiopeia, which was actually perceived as the stellar image of Christ, the king, enthroned in the Middle Ages. I would like to add a little bit there. So they make reference to the star charts of the Middle Ages being very similar

to that of the Egyptian ages. That I'm not debating. What I think they're leaving out here or the ideas that I am beginning to understand is these are the images that are showing us the warning signs. They're showing us that when we see this constellation, that when we see the Kaseopoea,

when we see the throne and the seven souls, that is the beginning of the apocalypse. Solon tells us that there is an odd deformity in the solar system that causes there to be periodic cataclysms. So might this particular star chart, might this particular attention to detail to the skies be warning us of a coming apocalypse? So when the wave breaks here, don't be there. Are you going to get drilled? Might the throne and the gods sitting in it be warning of us, of the calamity about to strike us? Six.

The Milky Way According to the book of Revelations, a rainbow resembling an emerald encircled the throne. Emerald is a bluish-green gemstone. One sees a rainbow encircling the constellation of the throne on every medieval and contemporary star chart. The constellation of the throne with a person in thorn. Throne is always surrounded by the luminous strip of the Milky Way. Seven. Twenty-four side-reel hours and the constellation of the northern crown.

The apocalypse says surrounding the throne were 24 other thrones, and seated on them were 24 elders. They were dressed in white and had crowns of gold on their heads. Any complete astronomy textbook points out that in the days of, of yore the sky was divided into 24 wing shaped segments, that is, into 24 meridional sectors, which coverage at the poles of the celestial sphere. These sections are also called sidel hours, or direct stellar ascension hours. The 24 hours define the celestial coordinate system, which can clearly be seen in the midi-bivority.

image of the celestial globe in Zachariah's Bournemann's book. Figures 3.12. Thus, each elder of the apocalypse is apparently a star hour in the equatorial system of coordinates,

which is the division standard for the celestial sphere and astronomy. The white clothing of the elders simply reflects the white color of the stars in the sky. The golden crowns apparently refer to the constellation of the northern crown situated close to the zenith that is exactly above the heads of all 24 elders, or ours, or sectors.

3.13. Section 8. Leo, Taurus, Sagittarius, and Pegasus The Apocalypse says, also before the throne there was what looked like a sea of glass. Clear as crystal in the center around the throne were four living creatures and they were covered with eyes in front and in back. This is a description of the celestial sphere which surrounds the constellation of the throne and is strown with stars or eyes. The initially obscure reference to a place around the throne becomes intelligible.

The actual constellation of the throne is being referred to as well as the smaller stars scattered all across the background. But what does... Were four living creatures, and they were covered with eyes, this becomes clear from a casual glance at the star chart. Moreover, in the following passage of the apocalypse, it is clearly said that, quote, the first living creature was like a lion,

the second was like an ox. The third had a face like a man. The fourth was a flying eagle. Lion, Leo, is a zodiacal constellation visited by the sun before the beginning of autumn. Medieval maps, section 3.14. Ox. A zodiacal constellation visited by the sun

before the beginning of summer. Again in 3.15. The animal with a human face, the centaur, is obviously a reference to the well-known zodiacal constellation of Sagittarius. visited by the sun in the beginning of the winter. 3.16. The animal, like a flying eagle, isn't, in fact, the eagle.

Although such constellations exist, most likely this is the famous Pegasus, the winged animal that completes the number of constellations in the apocalypse indicated above. The sun visits the constellation of Pegasus before the beginning of spring. Formally, Pegasus, is not a zodiacal constellation, but an equatorial one.

However, Pegasus almost touches the ecliptic between the zodiacal constellations of Pisces and Aquarius. The word even exists in the Greek text of the apocalypse, where it refers to a mammal rather than a bird. Thus, the apocalypse clearly enumerates the four main constellations along the ecliptic, the zodiac constellations of Leo, Taurus, Sagittarius, and the almost zodiacal Pegasus. The selection of four well-known constellations in the apexes of the square on the

ecliptic is a standard medieval astronomical method. Apparently the four constellations, perhaps some of this as well, were similarly set in the angles of the quadrangular zodiac from the Thebian horoscope of Roche, similar quadrangular zodiacs were also drawn in medieval India. Thus the four constellations that denote the seasons from a square or a cross, but since there are exactly 24 star sectors or wings proceeding from the pole, each one of these animal constellations has exactly six sectors of direct ascension. That is, they have six wings around them. In other words, each animal constellation is located in the region that is covered by these six sector wings on the celestial sphere.

It is notable that all this is absolutely accurately describable in the apocalypse, in which we read that each of the four living creatures had six wings and was covered with eyes all around, even under its wings. The eyes here are the stars, by the way the Greek text formulates this as inside and around. These animals covered with eyes inside the around are most probably constellations, and so the eyes in question should be stars. Indeed, they are drawn in precisely this form on any medieval star chart. Nine. The daily rotation of the Northern Crown. In the modern, moderate zone of the terrestrial globe, the upper parts of the sectors or the wings never set.

However, the lower parts, or the knees of the elders, first descend below the horizon, then rise above it again. Therefore, it looks like each side real hour rises from its knees on the eastern part of the horizon and then goes down on its knees in the west. They were thus perceived as worshipping the center of rotation, the north pole of the sky, and the constellation of the throne next to it. Once again, all of this is accurately, described in the apocalypse.

Actually, the apocalypse says, the 24 elders fall down before him, who sits on the throne and worship him for lives forever and ever. In the process of everyday rotation in the Mediterranean latitudes, the constellation of the northern crown first rises

into the zenith, then descends in the northern part of the horizon. What we have in mind is a local zenith for the latitude of the island of Patmos. We shan't continue with the enumeration. of other constellations and stars mentioned in the apocalypse because the presence of astronomical symbolism

is the apocalypse has already been made perfectly clear. Take a moment to think about this. This throws religion on its head. So many people today interpret the biblical text as a God that lives in the sky that takes care of us and gave his only son Jesus or we look at prophets like Muhammad and Elijah However, the more that I read this book and the more that I interpret the history of cataclysms,

the more that it seems to me the book of the apocalypse is telling us about the way in which the heavenly bodies move. It's warning us of a cataclysm that happens from time to time every maybe 23,000 years, every 12,000 years if you look back at that Adam and Eve book. And doesn't it make sense that on the throne? the constellations are always bowing to the throne. You know, when people ridicule the Christians, they say, aha, you believe there's a man in the sky that watches over you. Well, maybe it's not a man in the sky that watches over you, but maybe when you see the throne constellation,

that, in fact, is a way of noticing God's language that watch the fuck out. It's about to be a goddamn cataclysm going to rain down hellfire upon you. Doesn't that seem a little bit more truthful as to what the religion is? And wouldn't that cause people to live in fear of God, to live in fear of the stars? And wouldn't that also explain why the Egyptians and the, let's just go with the Egyptians who tend to be the oldest and most anxious. and most scholarly writings that we could turn to. And we've already heard from Solon that says,

look, this area tends to be the area that always survives in these cataclysm. And if what Famenco was saying is true, if what he is telling us about these particular star charts in particular, and the fact that we're reading this right now, guys girls i'm telling you we all feel like something's coming we should all be taking a hard look at this astronomical star charts and i know people think you're crazy to look at astrology and astronomy but it's quite possibly the best predictor of the man-made idea of time right and it would lend credence to why we've even come up with the concept of time it's fascinating right i think i might

I might have to leave it right there for right now because it's kind of blowing my mind just to think about these. I've tried to really detail some star charts in here and narrow them down for you guys. But take a few minutes to think about this and think about what you're doing right now in your life and what's going on in our world

and think about where we are on the planet crossing the Taurus zone right now. How many meteor showers have there been? Think about the biblical language in all the sacred text. And might it, could it be? Is it possible that what the sacred text are telling us is not so much a way to live our lives in a way that is dictated to us? But maybe the religions are telling us, look, you're here for a limited time.

There's going to be a cataclysm. You're all going to die. You should be happy. and care about each other and try to live a life that is well. Because a cataclysm's coming. And when it comes, it's all.