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SOPHIA OF WISDOM III - ANCIENT MAGIC
ANCIENT MAGIC - ANDRIGEN RECEPTOR
J
THE LIBRARY OF SOPHIA OF WISDOM III
THE SOPHIA OF ALL SOPHIA OF WISDOMS
AKA
CAROLINE E. KENNEDY, JR.______________________
JAN 21, 2007
Androgen receptor
Androgen Receptor
Identifiers
Symbol(s) AR
Entrez
367
OMIM 313700
RefSeq NM_000125
UniProt P10275
Other data
Locus Chr. X q11.2-12
The androgen receptor
is an intracellular steroid receptor of the nuclear receptor super family that specifically binds testosterone and dihydrotestosterone.
Structure
Like all steroid receptors, the androgen receptor has several functional domains. Androgen receptors
have a DNA binding domain, a hinge section, and the hormone binding domain. There is only one active form of the androgen
receptor. Smaller forms represent proteolytic fragments that are not considered physiologically relevant. The androgen receptor
is most closely related to the progesterone receptor, and progestins in higher dosages can block the androgen receptor.
Gene
The gene for the androgen receptor is located on the X chromosome at Xq11-12.
Function
In some cell types
testosterone interacts directly with androgen receptors while in others testosterone is converted by 5-alpha-reductase to
dihydrotestosterone, an even more potent agonist for androgen receptor activation. Examples are derivatives of the Wolffian
duct for the former, and derivatives of the urogenital sinus, the urogenital tubercle, and hair follicles for the latter.
The first known mechanism of action for androgen receptors was direct regulation of gene transcription. After androgen
binds to an androgen receptor, restructuring with dimerization follows and the activated receptor complex enters the nucleus
and binds to DNA. Androgen receptors interact with other proteins in the nucleus so as to cause alterations in gene transcription.
Often the change in transcription is an activation resulting in formation of more messenger RNA that interacts with ribosomes
to produce specific proteins. One of the known target genes of androgen receptor activation is insulin-like growth factor
I (IGF-1). Thus, changes in levels of specific proteins in cells is one way that androgen receptors control cell behavior.
More recently, androgen recptors have been shown to have a second mode of action. As has been also found for other
steroid hormone receptors such as estrogen receptors, androgen receptors can have actions that are independent of their interactions
with DNA[1]. Androgen receptors interact with certain signal transduction proteins in the cytoplasm. Androgen binding to cytoplasmic
androgen receptors can cause rapid changes in cell function independent of changes in gene transcription, such as changes
in ion transport. Regulation of signal transduction pathways by cytoplasmic androgen receptors can indirectly lead to changes
in gene transcription, for example, by leading to phosphorylation of other transcription factors.
AR deficiencies
The androgen insensitivity syndrome, formerly known as testicular feminization, is caused by a mutation of the Androgen
Receptor gene located on the X chromosome (locus:Xq11-Xq12). The androgen receptor seems to affect neuron physiology and is
defective in Kennedy disease.
Reference
↑ "Testosterone activates mitogen-activated protein kinase and
the cAMP response element binding protein transcription factor in Sertoli cells" by Charity Fix, Cynthia Jordan, Patricia
Cano and William H. Walker in Proc Natl Acad Sci U S A (2004) volume 101 pages 10919-10924.
Speroff L, Glass RH, Kase
NG: Clinical Gynecologic Endocrinology and Infertility. Sixth Ed. Lippincott Williams & Wilkins, Baltimore,MD, 1999.
See
also
Androgen
External links
Mendelian Inheritance in Man (OMIM) 313700
Androgen receptor gene database
Retrieved from "http://en.wikipedia.org/wiki/Androgen_receptor"
Category: Intracellular receptors
ISIS AND THE ARK ARE ONE
THE LIBRARY OF SOPHIA OF WISDOM III
THE SOPHIA OF ALL SOPHIA OF WISDOMS
AKA
CAROLINE E. KENNEDY____________________________
NOVEMBER 11, 2006
The Ark of the Covenant
(àøåï
äáøéú in Hebrew: aron habrit) is described in the Hebrew Bible as a sacred container, wherein rested the stone tablets containing
the Ten Commandments. The Ark was built at the command of God, in accord with Moses's prophetic vision on Mount Sinai (Exodus
25:9-10). Its primary function was for God to communicate with Moses, "from between the two cherubim" on the Ark's cover (Exodus
25:22). The Ark and its sanctuary were "the beauty of Israel" (Lamentations 2:1). Rashi and some Midrashim suggest that there
were two arks - a temporary one made by Moses and a later one made by Bezalel (Hertz 1936).
During the journeys of
the Israelites, the Ark was carried by the priests in advance of the host (Numbers 4:5, 6; 10:33-36; Psalms 68:1; 132:8).
The Ark was borne by priests into the bed of the Jordan, which separated, opening a pathway for the whole of the host to pass
over (Joshua 3:15, 16; 4:7, 10, 11, 17, 18). The Ark was moreover borne in the procession round Jericho (Josh. 6:4, 6, 8,
11, 12). When carried, the Ark was always wrapped in a veil, in badger skins, a blue cloth, and was carefully concealed, even
from the eyes of the Levites who carried it.
Description
The Bible describes the Ark as made of acacia or
shittah-tree wood. It was a cubit and a half broad and high and two cubits long (about 130 ª 80 ª 80 cm or 4 x 2 x 2 feet).
The Ark was covered all over with the purest gold. Its upper surface or lid, the mercy seat, was surrounded with a rim of
gold.
On each of the two sides were two gold rings, wherein were placed two wooden poles (with a decorative sheathing
of gold), with which the ark could be carried (Num. 7:9; 10:21; 4:5,19, 20; 1 Kings 8:3, 6). Over the Ark, at the two extremities,
were two cherubim, with their faces turned toward one another (Leviticus 16:2; Num. 7:89). Their outspread wings over the
top of the ark formed the throne of God, while the ark itself was his footstool (Ex. 25:10-22; 37:1-9). The Ark was deposited
in the "Holy of Holies," and was placed so that one end of the carrying poles touched the veil separating the two compartments
of the tabernacle (1 Kings 8:8).
Contents
According to the Bible, the two tablets of stone constituting the
"testimony" or evidence of God's covenant with the people (Deuteronomy 31:26) were kept within the Ark itself. A golden jar
containing some of the manna from the Israelites' trek in the wilderness and the rod of Aaron that budded were added to the
contents of the Ark (Ex. 16:32-34; Heb. 9:4), but apparently were later removed at some point prior to the building of Solomon's
temple, as the Tanakh states in I Kings 8:9 that there "was nothing in the ark save the two tables of stone." While Heb. 9:4
states these items were placed inside the ark, the verses at Ex. 16:33 & 34 and Nu. 17:10 use the expression "before"
the Ark; some see a contradiction here as the correct meaning of these phrases is open to interpretation. A Rabbinic tradition
states that Moses also put the fragments of the broken tablets of the Law into the Ark (Hertz 1936).
Sanctity and
consecration
Even Aaron, brother of Moses and the High Priest, was forbidden to enter the place of the Ark too often.
He was enjoined to enter the Holy of Holies only once per year on a designated day, and to perform certain ceremonies there
(Lev. 16). Moses was directed to consecrate the Ark, when completed, with the oil of holy ointment (Ex. 30:23-26); and he
was also directed to have the Ark made by Bezaleel, son of Uri of the tribe of Judah, and by Aholiab, the son of Ahisamach
of the tribe of Dan (Ex. 31:2-7). These instructions Moses carried out, calling upon "every wisehearted" one among the people
to assist in the work (Ex. 35:10-12). Bezaleel the artist made the Ark (Ex. 37:1); and Moses approved the work, put the testimony
in the Ark, and installed it.
In Deut. 10:1-5 a different account of the making of the Ark is given (it is not clear
though, whether this is the Ark of the Covanent, or a different, temporary ark). Moses is made to say that he constructed
the Ark before going upon Mount Sinai to receive the second set of tablets. The charge of carrying the Ark and the rest of
the holy implements was given to the family of Kohath (of the tribe of Levi). They, though, were not to touch any of the holy
things that were still uncovered by Aaron (Num. 4:2-15).
Prophets' mentions
The Ark of the Covenant is mentioned
by prophets in both the Bible and the Qur'an.
In the Bible
The only mention of the Ark in the books of the
prophets is the reference to it by Jeremiah, who, speaking in the days of Josiah (Jer. 3:16), prophesies a future time when
the Ark will no longer be needed because of the righteousness of the people. In the Psalms, the Ark is twice referred to.
In Ps. 78:61 its capture by the Philistines is spoken of, and the Ark is called "the strength and glory of God"; and in Ps.
132:8, it is spoken of as "the ark of the strength of the Lord."
The Ark is mentioned in one passage in the deuterocanonical
2 Maccabees 2:4-10, which contains a reference to a document saying that the prophet Jeremiah, "being warned of God," took
the Ark, and the tabernacle, and the altar of incense, and buried them in a cave on Mount Nebo (Deut 34:1), informing those
of his followers who wished to find the place that it should remain unknown "until the time that God should gather His people
again together, and receive them unto mercy." Hebrews 9:4 states that the Ark contained "the golden pot that had manna, and
Aaron's rod that budded, and the tables of the covenant." Finally, in Revelation 11:19, the Ark is described as being in heaven,
just before the woman clothed with the sun appears (Book of Revelation 12).
In the Qur'an
There is a brief
mention of the Ark of the Covenant in Islamic literature. This mention is in the middle of the narrative of the choice of
Saul to be king. The Qur'an states :
Their prophet said to them, "The sign of his kingship is that the Ark of
the Covenant will be restored to you, bringing assurances from your Lord, and relics left by the people of Moses and the people
of Aaron. It will be carried by the angels. This should be a convincing sign for you, if you are really believers."
002:248
Various historical Islamic scholars have stated that the Ark may have held a chrysolite or ruby figure, with the
head and tail of a she-cat and with two wings. Al-Tahalabi, in "Kisas al-Anbiyya", give a earlier and later history of the
Ark. According to a few Muslim scholars, the Ark of the Covenant does not have a religious basis in Islam and Islam does not
give it any special significance. Others believe that it will be found by Mahdi near the end of times. These Islamic scholars
believe inside there will be relics left by the people of Moses and the people of Aaron. There might be the sceptres of Moses
(eg., Nehushtan), Aaron's rod, Plates of the Torah, and Aaron's turban.
History
Mobile vanguard
In
the march from Sinai, and at the crossing of the Jordan, the Ark preceded the people, and was the signal for their advance
(Num. 10:33; Josh. 3:3, 6). The Ark of the Covenant burned the thorns and other obstructions in the wilderness roads. According
to tradition, sparks from between the two cherubim killed serpents and scorpions. (Canticles iii) [1] During the crossing
of the Jordan, the river grew dry as soon as the feet of the priests carrying the Ark touched its waters; and remained so
until the priests -- with the Ark -- left the river, after the people had passed over (Josh. 3:15-17; 4:10, 11, 18). As memorials,
twelve stones were taken from the Jordan at the place where the priests had stood (Josh. 4:1-9).
The Ark was carried
into battle, such as in the Midian war (Num. 31). During the ceremonies preceding the capture of Jericho, the Ark was carried
round the city in the daily procession, preceded by the armed men and by seven priests bearing seven trumpets of rams' horns
(Josh. 6:6-15). After the defeat at Ai, Joshua lamented before the Ark (Josh. 7:6-9). When Joshua read the Law to the people
between Mount Gerizim and Mount Ebal, they stood on each side of the Ark. The Ark was again set up by Joshua at Shiloh; but
when the Israelites fought against Benjamin at Gibeah, they had the Ark with them, and consulted it after their defeat.
Captured
by the Philistines
The Ark is next spoken of as being in the tabernacle at Shiloh during Samuel's apprenticeship (1
Sam. 3:3). After the settlement of the Israelites in Canaan, the ark remained in the tabernacle at Gilgal for a season, then
was removed to Shiloh until the time of Eli, between 300 and 400 years (Jeremiah 7:12), when it was carried into the field
of battle, so as to secure, as they supposed, victory to the Hebrews; and it was taken by the Philistines (1 Sam. 4:3-11),
who sent it back after retaining it seven months (1 Sam. 5:7, because of the events said to have transpired. After their first
defeat at Eben-ezer, the Israelites had the Ark brought from Shiloh, and welcomed its coming with great rejoicing.
In
the second battle, the Israelites were again defeated, and the Philistines captured the Ark (1 Sam. 4:3-5, 10, 11). The news
of its capture was at once taken to Shiloh by a messenger "with his clothes rent, and with earth upon his head." The old priest,
Eli, fell dead when he heard it; and his daughter-in-law, bearing a son at the time the news of the capture of the Ark was
received, named him Ichabod—explained as "Where is glory?" in reference to the loss of the Ark (1 Sam. 4:12-22).
The
Philistines took the Ark to several places in their country, and at each place misfortune resulted to them (1 Sam. 5:1-6).
At Ashdod it was placed in the temple of Dagon. The next morning Dagon was found prostrate, bowed down, before it; and on
being restored to his place, he was on the following morning again found prostrate and broken. The people of Ashdod were smitten
with boils; a plague of mice was sent over the land (1 Sam. 6:5). The affliction of boils was also visited upon the people
of Gath and of Ekron, whither the Ark was successively removed (1 Sam. 5:8-12).
After the Ark had been among them
seven months, the Philistines, on the advice of their diviners, returned it to the Israelites, accompanying its return with
an offering consisting of golden images of the boils and mice wherewith they had been afflicted. The Ark was set in the field
of Joshua the Beth-shemite, and the Beth-shemites offered sacrifices and burnt offerings (1 Sam. 6:1-15). Out of curiosity
the men of Beth-shemesh gazed at the Ark; and as a punishment over fifty thousand of them were smitten by the Lord (1 Sam.
6:19). The Bethshemites sent to Kirjath-jearim, or Baal-Judah, to have the Ark removed (1 Sam. 6:21); and it was taken to
the house of Abinadab, whose son Eleazar was sanctified to keep it. Kirjath-jearim was the abode of the Ark for twenty years.
Under Saul, the Ark was with the army before he first met the Philistines, but the king was too impatient to consult it before
engaging in battle. In 1 Chronicles 13:3 it is stated that the people were not accustomed to consult the Ark in the days of
Saul.
In the days of King David
At the very beginning of his reign, David removed the Ark from Kirjath-jearim
amid great rejoicing. On the way to Zion, Uzzah, one of the drivers of the cart whereon the Ark was carried, put out his hand
to steady the Ark, and was smitten by the Lord for touching it. David, in fear, carried the Ark aside into the house of Obed-edom
the Gittite, instead of carrying it on to Zion, and here it stayed three months (2 Sam. 6:1-11; 1 Chron. 13:1-13).
On
hearing that the Lord had blessed Obed-edom because of the presence of the Ark in his house, David had the Ark brought to
Zion by the Levites, while he himself, "girded with a linen ephod," "danced before the Lord with all his might"—a performance
for which he was despised and scornfully rebuked by Saul's daughter Michal (2 Sam. 6:12-16, 20-22; 1 Chron. 15). This unjustified
derision on her part resulted in the permanent loss of her fertility. In Zion, David put the Ark in the tabernacle he had
prepared for it, offered sacrifices, distributed food, and blessed the people and his own household (2 Sam. 6:17-20; 1 Chron.
16:1-3; 2 Chron. 1:4).
Levites were appointed to minister before the Ark (1 Chron. 16:4). David's plan of building
a temple for the Ark was stopped at the advice of God (2 Sam. 7:1-17; 1 Chron. 17:1-15; 28:2, 3). The Ark was with the army
during the siege of Rabbah (2 Sam. 11:11); and when David fled from Jerusalem at the time of Absalom's conspiracy, the Ark
was carried along with him until he ordered Zadok the priest to return it to Jerusalem (2 Sam. 15:24-29).
In Solomon's
temple
When Abiathar was dismissed from the priesthood by Solomon for having taken part in Adonijah's conspiracy against
David, his life was spared because he had formerly borne the Ark (1 Kings 2:26). It was afterwards placed by Solomon in the
temple (1 Kings 8:6-9). Solomon worshiped before the Ark after his dream in which the Lord promised him wisdom (1 Kings 3:15).
In Solomon's Temple, a Holy of Holies was prepared to receive the Ark (1 Kings 6:19); and when the Temple was dedicated, the
Ark -- containing nothing but the two Mosaic tables of stone -- was placed therein. When the priests emerged from the holy
place after placing the Ark there, the Temple was filled with a cloud, "for the glory of the Lord had filled the house of
the Lord" (1 Kings 8:10-11; 2 Chron. 5:13, 14).
When Solomon married Pharaoh's daughter, he caused her to dwell in
a house outside Zion, as Zion was consecrated because of its containing the Ark (2 Chron. 8:11). King Josiah had the Ark put
into the Temple (2 Chron. 35:3), whence it appears to have again been removed by one of his successors.
The Babylonians
and afterwards
When the Babylonians destroyed Jerusalem and plundered the temple, the Ark entered the domain of legend.
Many historians suppose that the ark was probably taken away by Nebuchadnezzar and destroyed. The absence of the ark from
the Second Temple was acknowledged. To Roman Catholics, typologically, the Ark appears in the New Testament as Mary, the mother
of Jesus Christ. Like the Ark, Mary goes to Judea and remains for three months (Luke 1:56). Upon her return, Elizabeth asks
"How is it that the Mother of my Lord comes to me?" (Luke 1:43) This is a repeat of David's "how is that the Ark of my Lord
should come to me?" (2 Sam. 6:9) Finally, like David danced in the presence of the Ark (2 Sam. 6:14), the baby John the Baptist
(son of Elizabeth) dances in the presence of Mary (Luke 1:41).
SOPHIA OF WISDOM III - BOAT TO HEAVEN
THE LIBRARY OF SOPHIA OF WISDOM III
THE SOPHIA OF ALL SOPHIA OF WISDOMS
AKA
CAROLINE E. KENNEDY, JR.___________________
JAN 6, 2007
James W. Bell's
Ancient Sumeria
"In the Days when Gods Walked
Upon the Face of
the Earth"
Inanna and Enki
Transfer of Divine Knowledge
From Eridu to Uruk
(Edited & Condensed Version
1.04)
by James W. Bell © 2004
[ To read the unedited text, click here. ]
[ For an edited but uncondensed
version, click here. ]
I – The Prelude to Inanna’s Trip
Before Inanna went to Dumuzi,
To the
shepherd in the sheepfold,
She donned her Shugurra,
The crown of the steppe.
She looked at her vulva
And
found it remarkable.
She was filled with delight
At the power of her genitals.
“When I have gratified
my lord,
When I have made Dumuzi exuberant,
I shall turn my steps to Enki
Who is in his Abzu temple at Eridu.
II – Inanna Plans for the Trip
“When I am with Enki,
I shall speak coaxingly to him.
I
shall utter a plea to him
To enjoy the sweet oil of my perfume.
“My plan is well practiced:
It has never
escaped me
That I have been neglected by he
Who has had sex with me.”
On that day,
Inanna stepped
into her Boat of Heaven
And had Ninshubur point its bow
Towards the Abzu in Eridu.
At the same time, Enki,
He of exceptional knowledge,
Who knows the hearts of the gods,
Before Inanna had approached
Within a beru
of the temple
Spoke to Isimud, his sukkal, saying:
“Inanna, alone, comes to visit me.
When she arrives,
Offer her butter-cake to eat.
Let her be served cool, refreshing water.
“But also pour beer
In front
of the Lion’s Gate,
Then make her comfortable
As if she were in the home of a girlfriend.”
III
– Inanna Arrives in Eridu
When Inanna entered the Abzu,
Isimud did as he was instructed.
He gave the
goddess butter-cake to eat
And cool, refreshing water to drink.
But Holy Inanna also saw the beer poured
In
front of the Lion's Gate,
And was made to feel at home.
So it came about that Enki and Inanna
Drank together in
the Abzu.
As the vessels were filled to the brim
The two of them started a competition.
As their hearts became
happy with drink,
They came close to each other.
IV - Enki Gives the Mes to Inanna
As the beer was
drunk,
Enki said to his sukkal,
“Come here, Isimud,
And listen to what I have to say.
“In
the name of my Abzu,
Give these Mes to the holy Inanna:
The Mes of En-ship, lugal-ship, godship,
The noble, enduring
crown
And the throne of kingship.”
Holy Inanna accepted them.
Again, Enki drank and said to his
sukkal,
“There’s more to be done.
Pay attention, Isimud,
And listen to what I have to say.
“In
the name of my Abzu,
Give these Mes to the holy Inanna
The Mes of noble scepter, the staff and nose-rope,
The
noble dais, shepherd-ship
And kingship.”
Holy Inanna accepted these Mes.
As Enki drank, he called
upon his sukkal
To give more and more Mes to Inanna
Until at the end,
He had given her all he had.
Holy
Inanna accepted them all.
When Inanna was ready to leave,
Enki called his sukkal again, and said:
“The
one who is ready to leave for Uruk,
Make sure she arrives there safely.”
V – Inanna Leaves for
Uruk
Holy Inanna gathered together the hundred Mes
And loaded them in her Boat of Heaven.
Then she pushed
off from the quay
And headed for Uruk.
When Enki woke from the beer he’d drunk,
He scrutinized the great
sea-house,
And called to Isimud, his sukkal,
Who answered, “Tell me what you want.”
“My
Mes of en-ship, lugalship, godship,
The noble, enduring crown,
The throne of kingship,
My Mes, where are they?”
“My Lord, you gave them to Inanna,
Who is your granddaughter.”
“All my other Mes,”
Enki asked,
“Where are they?”
“You gave away all hundred of them
To Inanna, who is your
granddaughter.
She loaded them in her Boat of Heaven
And has departed for Uruk.”
VI - Enki Tries
to Recover the Mes
"Inanna's Boat of Heaven,” Enki asked
“Where is it now?”
“It
has just arrived at the first quay,”
His faithful sukkal answered.
“Take enkums to seize the boat,”
The Lord of the Abzu ordered,
"Inanna may go on to Uruk
But bring back the Mes."
When Isimud reached Inanna,
he said:
“My Lady, your grandfather sent me
To speak to you.
He is very distraught
And says his words
cannot be countermanded.”
The celestial queen asked:
“What has my grandfather said to you?
What
has he spoken
That cannot be countermanded?”
Isimud said: “He wishes his Mes returned,
He wants
them brought back to the Abzu.
You may travel on to Uruk
But I am to take back the Mes.”
Holy Inanna
said to Isimud:
“How could my grandfather change
What he gave to me?
How could he have altered his promise?
“Was it a lie that my grandfather told me?
Did he speak falsely to me?
Did he only pretend to swear
by the Abzu
And then send you as the messenger?”
As Inanna was speaking these words,
The enkums grabbed
hold of her boat.
Inanna called on Ninshubur, her sukkal, saying:
“Come, my minister of the Eanna Temple,
Water has never touched your hands,
Water has never touched your feet.”
Hearing that, the enkums, water
creatures,
Shrank from Ninshubur's touch;
They let go of the boat
And Holy Inanna recovered the Mes.
Six
more times,
Seven times in all,
Enki tried to stop the boat
And have the Mes brought back to Eridu.
Though
he sent monsters and demons
And other strange creatures from the sea,
None could prevail over Holy Inanna
And
her faithful sukkal, Ninshubur.
VII - Inanna Arrives in Uruk
When Inanna arrived at the White Quay
Where
the Boat of Heaven was moored.
She unloaded all hundred Mes,
And the people rejoiced.
Once again Enki summoned
Isimud
And asked his sukkal,
“Where is the Boat of Heaven now?”
When Isimud answered: “My
lord,
The boat has arrived at the White Quay,
Inanna has had the Mes unloaded
And taken within the walls of the
city of Uruk.”
Enki raged and cursed Uruk
Because their Holy Inanna had taken his Mes,
But then he felt
admiration for his granddaughter,
And asked himself, "Who deserves them more?"
The lord of the Abzu curbed his
ire
And said: “Let the en of Uruk be jubilant.
His city has long been an ally of Eridu,
It is now restored
to its former place.”
Return to the Index
SOPHIA OF WISDOM III - CHARGERS
THE LIBRARY OFSOPHIA OF WISDOM III
THE SOPHIA OF ALL SOPHIA OF WISDOMS
AKA CAROLINE E. KENNEDY_________________________
October 11, 2006
RE; MAGICAL CHARGERS
These are devices that were left on the Philadelphia Experiment....They
are Electronic Magnetics which have to able to make things move and when used the wrong way they will take the Mageticism
out of you............Perfect example is Hilter....See Aliens of The Golden Dawn...........I was also hit with one of these
and when I came to all I could do was roll my eyes up or down and all I could say was HURT HURT..........I was cataonic for
5 days.......These devices have been used the wrong way by Nina Alves Carolyn Bessette and many others...PLEASE do not use........They
have brought nothing but despair to the UNIVERSE............
According to John he did not know Alexandra Bruce until
they all got to the ILLUMINATI.........And Alexandra said she knew what was going on because she went back and forth in time
and studied The Past of Caroline E. Hernandez Crivelli Cervantes MacDonald VanDerMeer McRory Kennedy, Jr. (F 35th President
of The United States, Jr.) See Newspoem Letter JFK,Jr Crash Report - Skolnick Report - POTUS FILE -Sophia of Wisdom III.
--------------------------------------------------
Edited by Peter Moon
January 2001
from SkyBookUSA Website
DISCLAIMER
The nature of this book necessitates
clear statements of what is and what is not being purported. Much of this story is based upon the memory, recollections and
experiences of various individuals. It is up to the reader to evaluate their relative troth. The publisher does not assume
responsibility for inaccuracies that may have resulted from induced trauma or misconceptions. Some names and locations have
been withheld or changed to protect the privacy of those concerned. Lastly, nothing in this book should be interpreted to
be an attack on the United States Government. The publisher and the author believe and fully support the United States Government
as set forth by the U.S. Constitution. Any heinous activities described herein are considered to by perpetrated by individuals
who were not acting within the legal bounds of the law.
Library of Congress Cataloging-in-Publication Data
Bruce,
Alexandra The Philadelphia Experiment Murder: Parallel Realities and the Physics of Insanity by Alexandra Bruce 244 pages
ISBN O-963 1889-5-X
1. Time Travel 2. Mind Control 3. Parallel Universes Library of Congress Catalog Card Number 00-135081
INTRODUCTION
Many years ago, I had learned about the Schneider family from Wilsonville, Oregon and their
connection to the Philadelphia Experiment. Phil Schneider was the name of a man who had been lecturing across the country
and telling incredible tales about underground bases of the military. He also claimed that his father, Oscar or Otto, had
been a Nazi U-boat captain who had shifted his loyalties to the Allies where he served as a full-fledged medical doctor. He
had also been seen aboard the U.S.S. Eldridge, the ship believed to have been involved in the Philadelphia Experiment
When
I first heard of the death of Phil Schneider, I was amazed at the suspicious circumstances surrounding his death. I wanted
to investigate the matter and write a book on it. As is the case with so many books I would like to write, time and circumstances
would not allow it. Nevertheless, the story stood out and needed to be told.
When I first became involved in the research
of the Montauk Project and the Philadelphia Experiment, Preston Nichols told me that it was the martyring of Dr. Morris K.
Jessup which gave impact and credibility to the original investigation of the secret experiments of 1943. In other words,
had he not died and “spilled his blood,” there might not have been enough interest generated to find out much
at all about the Philadelphia Experiment. For those of you who are not familiar with Morris Jessup, he was a well known scientist
and investigator of the paranormal who was discovered dead under suspicious circumstances after being personally responsible
for breaking the story which is now known as the Philadelphia Experiment.
At this writing, forty-four years since
Jessup was found dead, a new martyr has been created in what I have termed the second “Philadelphia Experiment Murder.”
An investigation into his death has resulted in a fountain of new information. But, before we go into the details of Phil
Schneider and his mysterious death, it will serve us to review the original patter n of how the Philadelphia Experiment sprouted
into consciousness in the first place.
After writing an extensive and well thought out book about UFO phenomena entitled
The Case for the UFO, Morris Jessup became the recipient of very strange mail from Carlos Allende, a mysterious and elusive
man who was a witness to the Philadelphia Experiment. In modern folklore and literature, Carlos Allende is the original source
or “portal” responsible for unleashing the flow of information which has since ensued. Thus, in the stream of
time, there are two major events which resulted in the inception of the Philadelphia Experiment story or legend.
First,
there were the letters from Allende. Although Jessup received them over a lengthy period of time, they had a profound impact
on him.
INTRODUCTION
llende also sent a cryptically annotated version of Jessup’s book to the Navy.
This eventually resulted in the Navy contacting Jessup whereupon they actually published it a limited edition and new format
that included Allende’s cryptic notes which alluded to UFO propulsion drives being connected to the Unified Field Theory
and its application in the so-called Philadelphia Experiment.
After being interviewed by the Office of Naval Research
several times, Dr. Jessup knew he was coming closer and closer to the truth. But, the more he found out, the more it seemed
to disturb him. He commented on a strange pattern of coincidences that seemed to be overwhelming him. After visiting publishers
and several friends in New York, he disappeared in 1958 after he was supposed to return to his home in Indiana. After many
inquiries were made, he was finally found dead in a car outside of his home in Coral Gables, Florida in what was officially
claimed to be a suicide. None of his true friends accepted this and inquiries into the official investigation left many unanswered
questions. The obvious conclusion by serious investigators was that he was murdered. The Philadelphia Experiment legend has
since grown into several books and a full length motion picture. It has also attracted a steady following of supporters. In
fact, it can even be considered that the Philadelphia Experiment legend has reached epic proportions if you consider it all
began with a few crack pot letters from Carlos Allende.
When Carlos Allende died in a Colorado nursing home in the
early 1990’s, there were many questions left unanswered. He left this world with many serious researchers scratching
their heads. Anyone who has studied the Philadelphia Experiment to any serious extent knows well that there have been many
attempts to pin Carlos Allende down with regard to where he was and what his role was in 1943. Some say that he really wasn’t
on this ship or that ship. There are also the smug observations that he could not possibly have any real scientific training
or acumen because he did not know how to spell or speak good English. There are various theories and assertions as to exactly
what he was doing, but none of them are really too important. Too many “head-scratching” researchers have missed
the main point of Carlos Allende and his role in releasing the Philadelphia Experiment information. Although it appears in
books on the subject, the primary fact of the entire matter has been woefully understated. The following quotations are in
his own handwriting from the letters he wrote to Dr. Jessup.
“I can be of some positive help to you in myself
but to do so would require a Hypnotist, Sodium Pentathol, a tape recorder & an excellent typist-secretary in order to
produce material of Real value to you.”
“UNDER NARCO-HYPNOSIS I CAN BE ENABLED TO DIVULGE THE NAME, DATE
& SECTION & PAGE NUMBER of that Paper & the other one. Thus this Papers “Morgue” will divulge EVEN
MORE POSITIVE PROOF ALREADY PUBLISHED of this experiment.”
The paper Allende is referring to is what he terms
a “Philadelphia NEWSPAPER.” Whether this is a screen memory of reading the information from a newspaper or an
actual memory, I have no idea. According to sailors at Philadelphia during the time of the experiment, there was an account
of the Philadelphia Experiment, at least about a bar room brawl, in a Navy publication named The Beacon. Even so, Allende’s
accuracy is not terribly significant. What is important is that he was aware of sodium-pentathol at all. This was a “truth
serum” drug that the Navy experimented with during the war. By placing a subject under the influence of this drug, the
operator could find out the most amazing details about his life. There seemed to be no limits to what could be discovered
or accomplished with this mental research. Whether as a victim, researcher, or perpetrator trying to clear his guilty conscious,
Allende knew about the cutting edge of mind control research. He was hoping that Jessup could help him in this regard. This
is the most important point about Carlos Allende and is all we really need to know. For whatever reason and in whatever manner,
Allende was a witness to something that completely horrified him. Subsequently, he displayed a knowledge of physics, albeit
more than somewhat fragmented, that displayed a knowledge far beyond someone who was instructed only in Physics 101.
So,
to recap, we have the Allende letters to Jessup as being the source of the research and investigation that sprouts the legend
and literature regarding the Philadelphia Experiment. Jessup investigates matters and is also contacted by the Navy. He becomes
disturbed at what he discovers and disappears before being found dead in Florida. Ivan Sanderson, Gray Barker, and others
take up the cause and produce various articles and publications. Ultimately, William Moore and Charles Berlitz publish their
book The Philadelphia Experiment: Project Invisibility which brings the subject to the mainstream. Of course, the story does
not end there. Eventually, The Philadelphia Experiment is released as a motion picture and this unleashes a whole new chain
of events. Preston Nichols, Duncan Cameron, and Al Bielek emerge and connect the time experiment in Philadelphia to that of
Montauk, New York. Wild and preposterous stories are held together with hitherto unheard of technical explanations and approaches
to the phenomena surrounding time. New avenues of thought are opened to the imagination.
When I come along and
hear the stories of Preston, Duncan, and Al, I work with Preston in order to write the most cohesive account possible at the
time. This results in the birth of an entirely new legend: The Montauk Project, a series of mind control and time experiments
which allegedly connected to the 1943 version of the Philadelphia Experiment itself.
I find the predicament of
Carlos Allende somewhat similar to Preston Nichols. Both were programmed or mind controlled and seem to “leak”
information that comes from an unpredictable source and certainly flows in an unpredictable manner.
However, Preston
is much more together as a personality than Allende was and is also available for dialogue. He is also a scientific genius.
Like Dr. Jessup, I also encounter strange coincidences or patterns of what we call “synchronicity.” But, unlike
Dr. Jessup, the coincidences I discover are not disturbing. I take these coincidences and use them like chess pieces to discover
new facets and connections in an attempt to explain what is going on. A whole new genre of literature has thus been created
which has turned into “The Montauk Saga,” and the eternal quest to discover the secrets of time and the universe
itself. This book, The Philadelphia Experiment Murder: Parallel Universes and the Physics of Insanity, which is based upon
the murder of Phil Schneider, is an important piece of literature in this regard.
I have referred to the death of
Phil Schneider as the second “Philadelphia Experiment Murder” because his life is inextricably connected to this
incident and the quantum potential that it represents to all of humanity. In a bigger sense, the “Philadelphia Experiment
Murder” also refers to efforts by some to literally “murder” the legend or story itself and thus cut off
mankind’s reach to an expanded reality and consciousness of itself. Most importantly, it should be recognized that Phil
Schneider died as a martyr for the cause of truth. His life and efforts to expose the truth should never be forgotten.
The
word “turtle” derives from “tortoise” which means “tortus” (twisted). Webster’s
New World Dictionary gives a hypoethetic derivation of the Latin tortus as being derived from Late Greek tartarouchos, evil
demon, originally controlling Tartarus.
Although I was personally very well aware of the outrageousness and implications
of Phil’s death, time and circumstances did not allow me to engage in a personal investigation of the matter. This responsibility
was placed in the hands of Alexandra Bruce, a very capable researcher and writer who has more than a little acumen for this
type of research. I first met Alexandra many years ago at a lecture in Manhattan. When she told me her surname, I inquired
if she was aware of the particular nature of that name’s Scottish heritage. I was, of course, referring to King Robert
I “the Bruce”, whose army defeated the English in the Battle of Bannockburn, winning the independence of Scotland.
Those of you who are familiar with my earlier work will remember that the Stewart family are the guardians of the Stone of
Scone and by that reason, are the rightful heirs to the throne of the British Isles. The purpose of the Jacobite rebellion
was to restore the Stewarts to that throne.
Looking further into Scottish history, I discovered that the legitimacy
of the Stewart Clan’s claim was due to Walter Stewart’s marriage to Marjorie Bruce, daughter of Robert the Bruce.
Walter had commanded the left wing of the Scots army at Bannockburn and had been knighted by Bruce on the battlefield. The
son of Marjorie and Walter Stewart, Robert II ascended to throne of Scotland, after her brother, King David II died in 1371.
The Scottish crown was thereby passed to the Stewart Clan. Alexandra’s uncle, Duncan Bruce has been the North American
representative for the Chief of the Bruc
ANCIENT MAGIC - RUBY RED SLIPPERS - CHARGERS
.
The ruby slippers are the magical shoes worn by Dorothy (played by Judy Garland) in the 1939 MGM movie The Wizard of Oz. In the film, Dorothy acquires the slippers after her house falls on and kills the Wicked Witch of the East, freeing the Munchkins from the Witch's tyranny. In return for her unintentional good deed, Dorothy receives the slippers to protect
her from the Witch's vengeful sister, the Wicked Witch of the West. Dorothy knows the slippers are magical, but she is unaware of their specific powers. Only at the end of the
film does Glinda, the Good Witch of the North, reveal the slippers' secret: Whenever Dorothy wishes, she can return home to Kansas by simply clicking her
heels three times and repeating, "There's no place like home".
In L. Frank Baum's original novel The Wonderful Wizard of Oz, Dorothy wore silver shoes. The movie's creators changed them from silver to ruby to take advantage of the chromatic possibilities of the new Technicolor film process.
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