Crystal Clear
View allAll Photos Tagged AXIOMATIC
HMM- the macromondays' theme for today is "in a row". i have two possibilities-- these rows are just over inch and a half inch tall, so axiomatically this picture is almost 2 inches wide.
Portrait of a young woman from the Civil War encampment. Her facial expression and appearance seem to transcend time. I feel as if I'm staring at the face of someone who lived and died a century before I was even born.
TREMPE Mode Issue 2 is out!
Summer is here! Whether you spend time at home or depart for destinations promising new sights, this issue of TREMPE Mode will accompany you in your fashion adventures through the many trends of the season.
Miamai graces the cover of our Summer 2014 Edition, modelled and photographed by Miaa Rebane. Discover a preview of hmaem new collection as well as our featured collections from Gizza and Gabriel.
Accessorize to the nines with our Must Haves section and let yourself be inspired by our wide variety of fashion editorials covering the many vogues of this summer from our stylists.
We bring you a review of our first fashion show, given in celebration of SecondLife’s eleventh birthday and a homage to our TREMPE bloggers.
Our Art section crosses the boarders between SecondLife and Real Life with Talullah Winterwolf, Axiomatic Clarity and Isa Messioptra who enrich our pages with their unique artworks.
Get ready to dive into summer fashion with TREMPE Mode second issue!
______________________________________________
TREMPE Face and cover photographer: Miaa Rebane
Ricoh R1
Expired 2005 Ilford Pan F 50
Promicrol 1:14 for 15 minutes.
Continuous rotation via Jobo
Epson F3200
It is a great temptation to attribute the apparent naivety of the Holy Scriptures to the "human margin", stretched out as it is in the shadow of Divine inspiration; it goes without saying that there is no connection between the two, unless we take this margin in a transposed and altogether different way, as we will do later, but it is clearly no such transposition that modern critics have in view when they bring up as arguments against the sacred books the apparent scientific errors which they contain.
The data - said to be naive – of Genesis for example prove, not that the Bible is wrong, but that man ought not to be told any more; needless to say, no knowledge is harmful in itself, and there are necessarily always men who are capable of spiritually integrating all possible knowledge; but the only kinds of knowledge that the average man can cope with are those which come to him through elementary, universal, age-old and therefore normal experience, as the history of the last centuries clearly proves.
It is a fact not only that scientific man (rough-cast by classical Greece and developed by the modern West) loses religion in proportion to his involvement with physical science but also that the more he is thus involved, the more he closes himself to the infinite dimension of suprasensory knowledge - the very knowledge that gives life a meaning.
It is true that Paradise is described in the Scriptures as being "up above", "in Heaven", because the celestial vault is the only height that can be empirically or sensorially grasped; and for an analogous reason, hell is "down below", "under the earth", in darkness, heaviness, imprisonment. Similarly, for the Asiatics, samsaric rebirths (when they are neither celestial nor infernal) take place "on earth", that is, on the only plane that can be empirically grasped; what counts, for Revelation, is the efficacy of the symbolism and not the indefinite knowledge of meaningless facts. It is true that no fact is totally meaningless in itself, otherwise it would be nonexistent, but the innumerable facts which escape man's normal experience and which the scientific viewpoint accumulates in our consciousness and also in our life are only spiritually intelligible for those who have no need of them.
Ancient man was extremely sensitive to the intentions inherent in symbolic expressions, as is proved on the one hand by the efficacy of these expressions throughout the centuries and on the other hand by the fact that ancient man was a perfectly intelligent being, as everything goes to show; when he was told the story of Adam and Eve, he grasped so well what it was all about - the truth of it is in fact dazzlingly clear - that he did not dream of wondering "why" or "how"; for we carry the story of Paradise and the Fall in our soul and even in our flesh.
The same applies to all eschatological symbolism: the "eternity" of the hereafter denotes first of all a contrast in relation to what is here below, a dimension of absoluteness as opposed to our world of fleeting and therefore "vain" contingencies, and it is this and nothing else that matters here, and this is the divine intention that lies behind the image. In transmigrationist symbolisms, on the contrary, this "vanity" is extended also to the hereafter, at least in a certain measure and by reason of a profound difference of perspective; and here likewise there is no preoccupation with either "why" or "how", once the penetrating intention of the symbol has been grasped as it were in one's own flesh.
In the man who is marked by the viewpoint of modern science, intuition of the underlying intentions has vanished, and that is not all; modern science, axiomatically closed to the suprasensory dimensions of the Real, has endowed man with a crass ignorance and thereby warped his imagination.
The modernist mentality is bent on reducing angels, devils, miracles (in a word all non-material phenomena which are inexplicable in material terms) to the domain of the "subjective" and the "psychological", when there is not the slightest connection between the two, except that the psychic itself is also made - but objectively - of substance which lies beyond matter; a contemporary theologian, speaking of the Ascension, has gone so far as to ask slyly, "where does this cosmic journey end?", which serves to measure out the self-satisfied imbecility of a certain mentality that wants to be "of our time". It would be easy to explain why Christ was "carried up" into the air and what is the meaning of the "cloud" which hid him from sight, and also why it was said that Christ "will come after the same fashion"; every detail corresponds to a precise reality which can easily be understood in the light of the traditional cosmologies; the key lies in the fact that the passage from one cosmic degree to another is heralded in the lower degree by "technically" necessary and symbolically meaningful circumstances which reflect after their fashion the higher state and which follow one another in the order required by the nature of things.
In any case, the deficiency of modern science lies essentially in its neglect of universal causality; it will no doubt be objected that science is not concerned with philosophical causality but with phenomena, which is untrue, for evolutionism in its entirety is nothing other than a hypertrophy, thought out as a means of denying real causes, and this materialistic negation, together with its evolutionist compensation, belongs to philosophy and not to science.
From an altogether different point of view, it must be admitted that the progressives are not entirely wrong in thinking that there is something in religion which no longer works; in fact the individualistic and sentimental argumentation with which traditional piety operates has lost almost all its power to pierce consciences, and the reason for this is not merely that modern man is irreligious but also that the usual religious arguments, through not probing sufficiently to the depths of things and not having had previously any need to do so, are psychologically somewhat outworn and fail to satisfycertain needs of causality.
If human societies degenerate on the one hand with the passage of time, they accumulate on the other hand experience by virtue of old age, however intermingled with errors their experience may be; this paradox is something that any pastoral teaching bent on efficacy should take into account, not by drawing new directives from the general error but on the contrary by using arguments of a higher order, intellectual rather than sentimental; as a result, some at least would be saved (a greater number than one might be tempted to suppose) whereas the demagogic scientistic pastoralist saves no one.
----
Frithjof Schuon: Islam and the Perennial Philosophy
When was the last time you won a game of chess against a kid? One who doesn't listen, one who's cerebration is uncluttered, objectified in one, axiomatic principle, "WIN". If he/she is unsuccessful , he/she will topple the board over...in an infantile out-pore of rage.
Have you asked yourself lately if you have been considerate, of other people's feelings and emotions? Or have you been fueling that 'inner kid' in yourself? Stubborn and sullied, unable to process rational outcomes in decisions/opinions of others?
Farashganj, May 2011
TREMPE Mode Issue 2 is out!
Summer is here! Whether you spend time at home or depart for destinations promising new sights, this issue of TREMPE Mode will accompany you in your fashion adventures through the many trends of the season.
Miamai graces the cover of our Summer 2014 Edition, modelled and photographed by Miaa Rebane. Discover a preview of hmaem new collection as well as our featured collections from Gizza and Gabriel.
Accessorize to the nines with our Must Haves section and let yourself be inspired by our wide variety of fashion editorials covering the many vogues of this summer from our stylists.
We bring you a review of our first fashion show, given in celebration of SecondLife’s eleventh birthday and a homage to our TREMPE bloggers.
Our Art section crosses the boarders between SecondLife and Real Life with Talullah Winterwolf, Axiomatic Clarity and Isa Messioptra who enrich our pages with their unique artworks.
Get ready to dive into summer fashion with TREMPE Mode second issue!
The Arcadian repose by Tim Storrier. Acrylic on canvas. Wynne Prize finalist.
In my opinion, it is axiomatic that if a painting requires an explanatory text it has failed. In this particular painting, the title is explicit, Tim Storrier, 2017.
Archibald Prize Exhibition, Art Gallery NSW, Sydney, Australia (Monday 31 July 2017)
Los aficionados más veteranos acuñaron hace décadas una frase axiomática: "Detrás del Talgo, siempre viene algo". Y en la línea de La Rioja el aserto se cumplía porque tras el paso del Talgo Miguel de Unamuno, no mucho después aparecían uno o dos mercantes. Es una lástima que la realidad actual sea totalmente diferente porque en aquellos años ese momento de cierta intensidad era un estímulo para acercarse a esta preciosa línea.
The most veteran fans coined decades ago an axiomatic phrase: "Behind the Talgo, something always comes" (Sorry, rhyme is impossible in english). And in the line of La Rioja the assertion was fulfilled because after the passage of the Talgo Miguel de Unamuno, not long after they appeared one or two freights. It is a pity that the current reality is totally different because in those years that moment of a certain intensity was a stimulus to approach this precious line.
Traductor
The exoteric claim to the exclusive possession of a unique truth, or of Truth without epithet, is an error purely and simply; in reality, every expressed truth necessarily assumes a form, that of its expression, and it is metaphysically impossible that any form should possess a unique value to the exclusion of other forms; for a form, by definition, cannot be unique and exclusive, that is to say, it cannot be the only possible expression of what it expresses.
Form implies specifications or distinction, and the specific is only conceivable as a modality of a "species;' that is to say, of a category that includes a combination of analogous modalities. Again, that which is limited excludes by definition whatever is not comprised within its own limits and must compensate for this exclusion by reaffirmation or repetition of itself outside its own boundaries, which amounts to saying that the existence of other limited things is rigorously implied in the very definition of the limited. To claim that a limitation, for example, a form considered as such, is unique and incomparable of its kind, and that it excludes the existence of other analogous modalities, is to attribute to it the unicity of Existence itself; now, no one can contest the fact that a form is always a limitation or that a religion is of necessity always a form- not, that goes without saying, by virtue of its internal Truth, which is of a universal and supraformal order, but because of its mode of expression, which, as such, cannot but be formal and therefore specific and limited.
It can never be said too often that a form is always a modality of a category of formal, and therefore distinctive or multiple, manifestation, and is consequently but one modality among others that are equally possible, their supraformal cause alone being unique. We will also repeat - for this is metaphysically of great importance - that a form, by the very fact that it is limited, necessarily leaves something outside itself, namely, that which its limits exclude; and this something, if it belongs to the same order, is necessarily analogous to the form under consideration, since the distinction between forms must needs be compensated by an indistinction or relative identity that prevents them from being absolutely distinct from each other, for that would entail the absurd idea of a plurality of unicities or Existences, each form representing a sort of divinity without any relationship to other forms.
As we have just seen, the exoteric claim to the exclusive possession of the truth comes up against the axiomatic objection that there is no such thing in existence as a unique fact, for the simple reason that it is strictly impossible that such a fact should exist, unicity alone being unique and no fact being unicity; it is this that is ignored by the ideology of the "believers", which is fundamentally nothing but an intentional and interested confusion between the formal and the universal. The ideas that are affirmed in one religious form (as, for example, the idea of the Word or of the Divine Unity) cannot fail to be affirmed, in one way or another, in all other religious forms; similarly the means of grace or of spiritual realization at the disposal of one priestly order cannot but possess their equivalent elsewhere; and indeed, the more important and indispensable any particular means of grace may be, the more certain it is that it will be found in all orthodox forms in a mode appropriate to the environment in question.
The foregoing can be summed up in the following formula: pure and absolute Truth can only be found beyond all its possible expressions; these expressions, as such, cannot claim the attributes of this Truth; their relative remoteness from it is expressed by their differentiation and multiplicity, by which they are strictly limited ...
It was pointed out earlier that in its normal state humanity is composed of several distinct "worlds." Certain people will doubtless object that Christ, when speaking of the "world," never suggested any such delimitation, and furthermore that He made no reference to the existence of an esoterism. To this it may be an answer that neither did He explain to the Jews how they should interpret those of His words that scandalized them. Moreover, an esoterism is addressed precisely to those "that have ears to hear" and who for that reason have no need of the explanations and "proofs" that may be desired by those for whom esoterism is not intended. As for the teaching that Christ may have reserved for His disciples, or some of them, it did not have to be set forth explicitly in the Gospels, since it is contained therein in a synthetic and symbolic form, the only form admitted in sacred Scriptures ...
In the final analysis the relationship between exoterism and esoterism is equivalent to the relationship between "form" and "spirit" that is discoverable in all expressions and symbols; this relationship must clearly also exist within esoterism itself, and it may be said that only the spiritual authority places itself at the level of naked and integral Truth. The "spirit" (that is to say, the supraformal content of the form, which, for its part, corresponds to the "letter") always displays a tendency to breach its formal limitations, thereby putting itself in apparent contradiction with them. It is for this reason that one may consider every religious readaptation, and therefore every Revelation, as fulfilling the function of an esoterism in relation to the preceding religious form; Christianity, for example, is esoteric relatively to the Judaic form) and Islam relatively to the Judaic and Christian forms, though this is, of course, only valid when regarded from the special point of view that we are here considering and would be quite false if understood literally. Moreover, insofar as Islam is distinguished by its form from the other two monotheistic religions, that is to say, insofar as it is formally limited, these religions also possess an esoteric aspect as between Christianity and Judaism. However, the relationship to which we referred first is a more direct one than the second, since it was Islam that, in the name of the spirit, shattered the forms that preceded it, and Christianity that shattered the Judaic form, and not the other way around ...
poster by manuel diumenjó
exhibition and comments : www.flickr.com/groups/contrasted_gallery/discuss/72157647...
poster by Manuel Diumenjó
exhibition and comments : www.flickr.com/groups/contrasted_gallery/discuss/72157647...
till january 2014!
www.flickr.com/groups/contrasted_gallery/discuss/72157638...
Contrasted Gallery, which I am curating with Manuel Diumenjó, Axiom Atic and Aloma Sand is running a Retrospective 2007-2012 with a selection of photographs from individual showcases.
I am happy and honored to be working at **** Contrasted Gallery, a Gallery beautiful and of historic importance. All this is the work of Manuel Diumenjó in the past seven years, a special thanks goes to him from all of us.
poster by manuel diumenjó
exhibition and comments : www.flickr.com/groups/contrasted_gallery/discuss/72157647...
poster by Manuel Diumenjó
exhibition and comments : www.flickr.com/groups/contrasted_gallery/discuss/72157647...
“It is... axiomatic that we should all think of ourselves as being more sensitive than other people because,
when we are insensitive in our dealings with others,
we cannot be aware of it at the time:
conscious insensitivity is a self-contradiction.”
-WH Auden
on explore march 14, 2009 #440
Leica II body ("LYKAN"), 1935
Elmar (I) 5cm 1:3.5, 1930
Ilford HP5 black and white negative film
Developed at the local lab and scanned by www.meinfilmlab.de
This, ladies and gentlemen, is frankly a terrible photograph. Grainy, blurred, underexposed, devoid of contrast. Utter rubbish. I didn't even bother to clean up scratches and blemishes, because the picture is so far gone it's not worth the effort.
So why am I posting this, you may wonder?
Precisely because the photos are so terrible. I got this pre-war Model D thread mount Leica and Elmar lens on Fleabay. Any old camera that has been sitting in some cupboard for decades will need a professional CLA (Cleaning, Lubrication, Adjustment). It's axiomatic. Otherwise the pictures will look like this rubbish.
There is nothing wrong with the camera, you see. It just needs maintenance. And it will get it. In fact, it is in the workshop as I write this. I will not post any more pictures from this film. The next photos that I will upload, in a few weeks, will have been made after the CLA. Trust me, there will be a fundamental improvement.
I am uploading these pictures for a reason. Some of you may have found, purchased or inherited a vintage camera. You may have seen that it still works, put in a film, shot some pictures, had them developed, recoiled in horror and never touched that camera again.
Big mistake!
Leicas are built to last. If the mechanics are still in good shape, chances are, they'll come back from the servicing like brand-new cameras. I should know. I own and use quite a number.
I want to encourage you to give those old dears a new lease on life. After a professional CLA with a mechanic who knows what he's doing, they'll probably outlast you. The keyword is "professional", mind you. Don't let some cut-rate butcher mess with a vintage camera.
I know which of these two is prettier, but that's a personal opinion and I freely admit I am not exactly unbiased.
The Contarex Special considerably exceeds the already not exactly petite Leicaflex in bulk. Keep in mind that the Special is considerably slimmer than the original Contarex "Bullauge", which has been incorrectly and non-sensically translated into English as "Bull's Eye". Bullauge means "porthole" - a ship's circular window with a solid metal frame (or "scuttle", for those who have a RN background), for obvious reasons.
Originally I didn't want a Contasaurus Rex. I certainly don't want the original one. I have a friend who has one. It doesn't work. He showed me how incredibly difficult it is just to get the top cover off. It's axiomatic that some collateral damage is incurred before you get to whatever you want to fix. No way I'll ever get one of those. But after shooting a few films with the Zeiss Ultron on an Icarex, and being delighted with the results, I can be forgiven for wanting to try a Planar on a ZI.
The Special is much simpler in layout. It's almost a normal camera. Almost, but not quite. It still is, tangibly and intimidatingly, a Contarex. But at least it doesn't have this horrendously complex, fragile and also spectacularly ugly (OK, that is just my opinion) selenium meter which would not be likely to work any more today.
The Contarex Special comes with a prism viewfinder that can easily be exchanged against a viewfinder and a plain ground glass focusing screen that can be exchanged against a Fresnel screen with a split image circle.
I only have the prism viewfinder and the plain focusing screen, but I find that focusing is rather easy with the Planar lens. The scene just appears to jump in and out of focus. However, a Contarex user should not expect (and won't get) a huge, bright viewfinder screen like in a Leicaflex.
Shot with:
Canon EOS600D
Leica Bellows R (16860)
Leica 100mm f/4 Macro Elmar-R, bellows version (11230)
Hannah: www.instagram.com/hannahrobberts/
Samson: www.instagram.com/axiomatically.inconsistent/
Merman MUA and body paint by Ariana Throne: www.instagram.com/awkwardfoxbodypaint/
Next to the pool hall, a deal was going down in the alleyway. There were some nudges and winks, knowing looks cowering in the shadows below the brims of caps. Body language spoke volumes, at a bare minimum, Funk & Wagnells Dam-Eckha to Gloxi-Heart, perhaps taking in Heat-India if some soft-shoe were thrown in for good measure, of which 4/4 was probably best. It was all tenterhooks and nerves and the one who gave last was the last one standing. That might seem axiomatic, for those who like to quote Hume or Kierkegaard however, a good deal of thought and strategy went into striking early and striking hot. Sometimes, the patterns just wove themselves straight out into a distant vanishing point… no winner, no loser… no winner… no...
"Lex parsimoniae, otherwise known as Occam’s/Okham’s Razor is a logical principle coined by English logician (what a cool job), theologian and Franciscan friar Father William d’Ockham. It is often mistakenly interpreted as “the simplest explanation is the best explanation”, but in reality it asserts that competing hypotheses should be settled by selecting the one that makes the fewest assumptions, then adding complexity to that hypotheses in a way that I consider analogous to “building a tower from the ground up”. Obviously, this is axiomatic – it should make sense now that I’ve explained it to you. If you’re going to construct a logical argument, it makes more sense if your starting point is a fact – otherwise you’re basing your entire argument on assumptions that may not be true."
http://scepticalprophet.wordpress.com/2012/09/08/lex-parsimoniae-occams-razor/
www.flickr.com/photos/axiomatic/sets/72157646622160352/show
Comments, please : www.flickr.com/groups/contrasted_gallery/discuss/72157647...
poster by manuel diumenjó
Stormy cloudscape over Snowdonia.
When you create panoramas from hand held photos, it is fraught with unexpected and expected difficulties. Taking hand held photos means that as you move the camera slightly on the horizontal axis, the axiomatic probability is that the horizon and horizontal axis will not match from one photo to another. Take my word, a lot of work goes into the creation of these panorama images, apart from exposure values, tone and colour etc etc!
Leica II body ("LYKAN"), 1935
Elmar (I) 5cm 1:3.5, 1930
Ilford HP5 black and white negative film
Developed at the local lab and scanned by www.meinfilmlab.de
This, ladies and gentlemen, is frankly a terrible photograph. Grainy, blurred, underexposed, devoid of contrast. Utter rubbish. I didn't even bother to clean up scratches and blemishes, because the picture is so far gone it's not worth the effort.
So why am I posting this, you may wonder?
Precisely because the photos are so terrible. I got this pre-war Model D thread mount Leica and Elmar lens on Fleabay. Any old camera that has been sitting in some cupboard for decades will need a professional CLA (Cleaning, Lubrication, Adjustment). It's axiomatic. Otherwise the pictures will look like this rubbish.
There is nothing wrong with the camera, you see. It just needs maintenance. And it will get it. In fact, it is in the workshop as I write this. I will not post any more pictures from this film. The next photos that I will upload, in a few weeks, will have been made after the CLA. Trust me, there will be a fundamental improvement.
I am uploading these pictures for a reason. Some of you may have found, purchased or inherited a vintage camera. You may have seen that it still works, put in a film, shot some pictures, had them developed, recoiled in horror and never touched that camera again.
Big mistake!
Leicas are built to last. If the mechanics are still in good shape, chances are, they'll come back from the servicing like brand-new cameras. I should know. I own and use quite a number.
I want to encourage you to give those old dears a new lease on life. After a professional CLA with a mechanic who knows what he's doing, they'll probably outlast you. The keyword is "professional", mind you. Don't let some cut-rate butcher mess with a vintage camera.
Oil on thick paper, 48 x 29 cm, 2023 (original sold). In my youth at the school, certain lessons were inevitably boring. When the distraction peered, inadvertently I began to scribble the pages of the books, filling with drawings their blank borders. The hour of history, or philosophy, gave easy ideas: I copied the portraits of philosophers illustrating the beginning of each chapter in the textbook. The math class gave beautiful diagrams: their geometries structured the space, providing backgrounds to fill with decorations, figures, pictures. Maybe it was the insight that those same geometries hid a sort of aesthetics, an inexplicable and axiomatic beauty, like when we are aware of it in front of nature, without being able to give it an explanation. This sort of drawings make me think of a kind of prayer, a repetitive but pleasant action, like the work of an embroiderer, like a spider weaving its web.
MCW, one of the UK's largest vehicle body manufacturers, seen here selling what was to be a very popular bus body style in the 1950s - the Orion. The body design was popular as at the time much was being made of bus fuel economy, and therefore operating costs, being lessened by the ablity of the chosen chassis to move more passengers rather than weight bodywork per ton and per mile. MCW produced a slightly more 'de luxe' version, heavier, the Aurora. The centrefold of the brochure is this fine technical axiomatic of the Orion body - drawn by Roy Cross. London born Cross was very well known for his drawings and illustrations of technical subjects - and is also known as a marine artist. For many, however, he would be most recognised for his many Airfix model kit box illustrations.
Within the witch’s craft many apparently mundane objects are considered to have both magical and mystical virtue, one example being the humble nail. Although some, on basis of morphology, ascribe to nails a phallic virtue, they also have a fixative power, i.e. the ability to bind one thing to another, for good or bane. Nails also partake in no small measure of the powers ascribed to their material, which is normally iron, that heavenly metal linked in the occult mind with blood and the virtues of redness.
When a thing is brought into contact with another it makes an alligation. The basis of alligation is that all things created, whether by the hands of man or nature, are bestowed by the Soul of the World with virtue, which is harnessed by bringing the virtuous object into contact with people/places/objects. Included in this is the binding of two things together in alligation by a nail, so that one might influence the other.
The thing or power being fixed by the nail to person, place or object can be manifold; even celestial powers corresponding to the time at which the nail was struck into its medium can be bound into workings. Herein we understand the basis of hammering various amulets into the lintel above the threshold, such as the apotropaic images of the sun, open hand or ubiquitous horseshoe.
Contrary to popular belief, nails are as protective as the horseshoes they affix. Indeed, Pliny the Elder advised hammering three iron nails, not horseshoes, into the threshold’s lintel to protect the home, likewise Paul Huson in Mastering Witchcraft advocated driving three iron coffin nails into the door, one above and two below in triangular formation. Similarly, protective enclosures are fashioned by striking nails into their four corners and wandering spirits are stopped by hammering nails into their coffins, whilst Romans averted plague and misfortune by driving nails into house walls. Thus is it axiomatic that the number of nails found within a horseshoe affects its potency, the more nails the greater the luck, although some hold true to the custom of fixing the shoe with three nails by means of three blows, alluding to the kinship betwixt nails and the number three.
Horseshoe nails have long been held to possess an array of powers, e.g. the crooked horseshoe nails hung as amulets about the necks of Irish children, and the horseshoe nails driven into the hearth by Teutonic peoples to draw back stolen property. Traditional witch Robert Cochrane recounted that “a horseshoe nail dipped in spring water was considered a prime remedy to use against the ‘little people’ when they grew bothersome”, which relies also on the well-known enmity betwixt the Fair Folk & iron.
Horseshoe nails were sometimes fashioned into rings, and in medieval France these were worn by the bride to draw favourable auspices. Elsewhere, they were deemed as protective against evil & ill luck as the horseshoe itself, and Cochrane alluded that such rings were known of & used within the witch cult.
Another type of circular ring fashioned by the bent nail is the cramp ring, said to cure cramp, epilepsy, rheumatism & palsy. Before the Reformation these were wrought of gold & silver and blessed by the Monarch on Good Friday. But when Queen Elizabeth abolished this practice, people still sought out such rings, and in Shropshire & Devonshire they made them from old coffin nails, “three nails taken from three coffins from three several churchyards” the old charm went.
The use of cramp rings to ward fits recalls Pliny’s assertion that “thrusting an iron nail into the spot where a person’s head lay at the moment he was seized with a fit of epilepsy, is said to have the effect of curing him of that disease” (Natural History). This practice is known of in my home county of Sussex, where it is recorded how an Isfield farm worker cured one his workmates in this very manner in the early 1900’s.
Thrusting iron nails into the ground is not confined to the curing of epilepsy, indeed it finds its way into a diverse array of folk practices, all of which work the principle of a nail’s insertion being an application of its force & virtue. Accordingly have nails been rubbed onto gums & hammered into trees to alleviate toothache, and stoked across warts before being driven into roads & stiles to be magically ‘picked up’ by passers-by; these examples working the principle of magical transference or ‘law of contagion’.
Some witches use a similar practice to fix celestial powers, especially that of the Polestar, into the earth by hammering a nail into the working site’s centre, thereby bringing the powers above to the world below. Scandinavians anciently knew the Polestar as “God’s Nail”, and others have called it the ‘Nail of the North’, referring to the old belief that the heavens are fixed into place by a jewel-headed nail, about whose axis they revolve. In remembrance of this the Scandinavians would hammer nails dedicated to Thor into the top of the central pillar supporting their house, in the same way witches hammer a nail into the stang’s foot, creating an underworld reflection of the Heavenly Nail.
In Siberian mythology the Nail of the North is atop a golden pole (the polar axis), which drives a giant mill grinding out riches, happiness & other worldly goods; this being evoked by the witches’ Mill that is danced about a central point. The Lapps also have an old legend that says when the Heavenly Nail is shot down by the bow of Arcturus, the heavens will fall & crush the earth, resulting in a fiery inferno.
The most familiar witch tradition concerning nails is their use to pierce the witch’s manikin with benevolent or malevolent intent, yet there is equal tradition in using blackthorn spines, which like nails have an innate warding virtue. Thorns are often used alongside or in place of nails in the magical arts, e.g. in the famed witch-bottle or being tied into the end of the curse cord in place of a rusty nail. We might thus consider them as ‘wooden nails’ fashioned by the green hand of the Faerie Smith, to which Schulke alludes in Viridarium Umbris when he says, “the Thorn is both punitive & binding, the Holy Nail of the Greenwood executing the grim sentence of Crucifixion at once harnessing the forces of binding & torment”; it is in the crucifixion that we discover the nail’s apotheosis.
Crucifixion & sacrifice by hanging upon a tree is not a motif exclusive to the Christian mythos, rather it is a fate met by many deathless mortals so as to grant eternal life, including “Prometheus, Adonis, Apollo, Arys, Bacchus, Buddha, Christna, Horus, Indra, Ixion, Mithras, Osiris, Pythagoras, Quetzalcoatl, Semiramis and Jupiter”4. We might add to this Odin, who by hanging from Yggdrasill died & entered the Underworlds so as to learn of otherworldly wisdom that could be mediated to the world of man.
The cross has been defined by Schulke as “the supreme magical formula of incarnation-sacrifice-apotheosis arising from the fixation of spirit into the four ways of matter”. Herein we might understand crucifixion as the binding of heavenly spirit to earthly flesh, or Light to Matter. The Cross of Matter in this instance signifies the material world’s four-fold division, whether into compass points, seasons, elements or similar. This is the underlying meaning of the Light-bearing, normally solar, god pinioned to the Cross, thereby fixing the Heavenly Fire into the flesh yet at the same time liberating it through Death.
Tradition has long held that the Light was fastened to the Cross by means of the binding & fixative nail. In Christian tradition the exact number of nails used has long been a matter of debate, one school of thought numbering them as four and another as three; within this simple article of belief resides a deep esoteric philosophy.
The Four Nails Of The Crucifixion
The commonest belief is that the Lightbearer was pinned to the cross by four nails, one in each palm & one in each sole. This belief is depicted in the “Coptic Cross”, which shows the Four Nails and the Cross itself, the centre being the Lightbearer’s Heart. In conflating the cross with the four primal directions we come to understand how the Heart is to be identified with the centre of the worlds; this being also the centre of the witch’s compass. Here we are reminded of the four rivers of blood that emanate from the four wounds, flowing to the corners of the world, and in this we find some similarity to the philosophy that informed the drawing & quartering of the hanged King, the four parts being buried at the corners of the sacred enclosure.
However, the total wounds are not four in number, but five, the fifth being the wound in his “side”, or more probably genitals, akin to that suffered by the Fisher King, which made him ‘lame’ & his land barren. Intriguingly, some depictions of the crucifixion show Jesus seated upon a sedile, which is a small seat attached halfway down the cross’s front to allow the genitals to be impaled by a nail, further confirming Jesus as an avatar of the Wounded or Sacrificial King of Light.
The Fisher King’s wound is made by the Bleeding Lance, identified by some with the Spear of Lugh, whereas Christ’s is given by the Spear of Longinus, which esoteric lore attests was forged by Tubal-Cain, avatar of the witch master. In piercing the Lightbearer’s Heart, the spear also pierces that of the heavens, revealing it as a simulacrum of the Heavenly Nail wrought by the hand of the gypsy fire god Tubalo.
The Three Nails Of The Crucifixion
The belief that Jesus was crucified by only three nails is known as triclavianism, which properly means “Three Keys”. The nails were struck one through each palm & one through both feet, forming a downwards-pointing triangle. But three nails or four, the wounds remain the same, and outstretched personify the crucified man-god impressed in Space, represented in the crossroads.
As an emblem of Jesus’ suffering, these nails represent ordeal & the acceptance of fate, i.e. the choice to accept what must be done, & the evolution resulting from engagement of life’s trials; it is in ordeal & sacrifice that spirit becomes liberated from flesh. This relates to the “removal of the Rose from the Cross”, for that which fixes spirit to the body can also be removed. Such is achieved through three alchemical initiations that work to ‘draw out’ the Nails, thereby allowing man’s divine nature to come down from its cross; the third & final initiation being the finding of the philosopher’s stone.
This ‘Christian’ symbol, sometimes appearing as three wooden spears, also occurs on amulets of solar deities. The arrangement is that of the Awen, i.e. Inspiration falling from the Heavens to Earth, equating the Nails with the Elemental Queens who pre-ordained the Sacrificial King’s death. This symbol thereby comes to represent not only the three-fold nature of the Awen & the three essences sacred to the Fate Queen, but also the IAO formula, the alchemical elements, the parts of the moon & so forth.
Some witches make this sign in their rites by holding high three splayed fingers. As the letter Shin, meaning “tooth”, it stands for Shaddai & is made by the priest’s hands during the Yom Kippur blessing (relating to the sacrificial scapegoat). Hargrave Jennings remarks that the English ‘broad-arrow’ (), which marks out royal property, is also symbolic of the Three Nails, the prominent middle arrow signifying the “Second (with feminine meanings) Person of the Trinity”. Such a symbol is also found in the Indian Trishul, the gypsy Trushul, the Algiz rune, the trident & the three-pronged rake used by some witches as a tool of ‘the Goddess’.
These Three Nails also codify a downward-pointing triangle upon the Four-fold Cross, alluding to the relationship betwixt the forces represented in the Triangle & Cross / Square. Also revealed is the pattern of the Tau, and we might here ruminate upon the altar of the stang, which Evan John Jones describes as “the symbolic altar of sacrifice, the old Tau cross of the kerm oak from which hung the dying body of the God / King sacrifice”. In its forked top & base we observe the nail-pierced hands & feet, and by hammering a nail into the butt we allude to the Fourth Nail of Romany myth, the hammer itself being redolent of the Tau Cross.
In the doctrine of triclavianism, the Heart of the Lightbearer is wounded by a Fourth Nail, bringing the total stigmata to five. This Fourth Nail, forged in Romany mythology by a gypsy smith, refused to temper, and on discovering its fate was to impale Christ’s heart the Smith fled with it, his reward being eternal life within the body of the Moon. This red-hot ‘wandering’ nail is emblematic of Fire, the one element given to man, and the Blacksmith God; it is the Fourth Nail as the knife/ sword/ spear piercing the Heart of the man-god who hangs by Three Nails upon the Tau Cross, thereby slaying him.
Related to this is an old Neapolitan tradition of sorcerous evocation employing a triangle of nails about a fire & a black-handled knife. The triangle signifies “the crystallisation of Form out of Chaos”1 & denotes the three-fold Elemental Mothers, whereas the Knife as Fourth Nail represents the Goat-Footed Fire God. This may be rendered as a three-sided edifice spinning without motion upon a central axis, the middle point being the Knife, Spear, Sword or Heavenly Nail.
When discussing the St Duzac stone, Robert Cochrane specifies it featuring “what the archaeologists describe as three nails…they can be either nails or knives since three nails or three knives are used in certain forms of magical practice”. Some claim this a rite of cursing, but in truth it’s a remembrance of an old pagan custom for gaining the Fate’s blessings, thus inscribed next to the nails are three squares representing “three moons, which mean power over fate”; this custom is borne out by the following:
“Have you done as some women do, at certain times of the year spread a table with meat and drink and three knives, so that if those Three Sisters come, which the descendants of Antiquity and old foolishness called the Fates, they can regale themselves? Do you believe that those called the Sisters can help you now or in the future?”
—From the Confessor’s Manual (circa 900 CE)
“She who lays a table with three knives for the service of the Fates, that They may predestinate good things to those who are born there, shall do penance for two years.”
—From the Penitential of Bartholomew Iscanus, Of Magic (circa 1161-84).
The ‘Table of Fortune’ is traditionally held annually on the night of the calends, the table being set with food and Three Knives placed upon it as invitation to the Fates is made. Intriguingly, a similar boon is secured by hammering three nails into the earth to summon Three Kings, reified as those of biblical tradition, although some suggest this is a later gloss on an earlier pagan tradition. Of course, the Three Knives may be worked for retribution; the Fates spin many destinies. One old curse working this principle involves hammering three iron nails into a tree’s north face in triangular formation, naming the victim at each blow.
Although used to call up the Fates, nails paradoxically have tradition in warding their kin, the witches & faeries. Folklore holds that an iron nail or knife is especially repellent to faeries, and for protection can be carried upon the person when awake & driven into the bed-head when asleep. Bent nails in witch-bottles ward witches, nails driven into their footprints break their enchantments and scratching them with a nail deprives them of their power. Also, a nail-struck pig heart hung in the chimney, points outward, prevents witches from descending the flue, whilst a heart pierced with hawthorn barbs & nails is hung as a charm against witchery.
The nail-filled heart has further tradition as a malevolent charm, the nails placed to make the shape of the victim’s initials & hung to roast in the chimney, or placed in a pot besides the fire. Cuts of meat are similarly employed, using the old “tis not this meat that I mean to prick/burn” formula, just as poppets of wax & cloth are pierced by virtue of thorn and nail, reminding us of the ordeal engendered by the Nails of the Crucifixion.
The most potent nails, which old Somerset lore stipulates “twas never touched by hand or twas no good”, are those fashioned by the god-like blacksmith, master of the heavenly fire, and waters in which such nails are tempered (‘forge water’) have long been regarded as potent philtres. Some became wary of the Blacksmith’s magical reputation, with a corpus of folklore asserting him in league with the Devil, whose symbol is the first work of the Blacksmith, the nail.
Having been forged by a gypsy smith, and having pierced Christ, it comes as little surprise that the crucifixion nails were said to have great power. Far more than three or four nails have surfaced through the years, and many tales have become attached to them, such as the one Gregory of Tours claimed was cast into the Adriatic to calm a storm & that fashioned into a bridle by St Helen for Constantine’s horse.
In this we have charted something of the humble nail from its mundane use as a charm binder to its apotheosis as the fixative binding the Lightbearer to the Cross of Time & Space. Yet it would be remiss to conclude this article without mentioning the Passion Flower, which recapitulates the mythos; the leaves recalling the lance piercing the Lightbearer’s side, the three stigma the nails of his crucifixion and the five anthers as the resulting five wounds. In working with this plant through the arts of philtre, suffumigation & charm we may come to further access the powers & mysteries traditionally hidden within these arcane symbols.
threehandspress.com/concerning-the-use-symbolism-of-nails...
GIANT is my first photo book and is available online. It is compiled with 24 pictures never published here before, in black and white and colours.
GIANT is available on issuu.com/axiomatic.clarity/docs/giant
"cap.it.all/off"
dic.2009.ene.feb.2010
Published on 21.12.2009 | veranosurinviernonorte
ISBN 978-1-4452-5397-8
(ñ)
Esto no se trata de copyright (o leyes), se trata de dinero.
Capitalismo vs. Tecnología.
O de cómo los avances tecnológicos están carcomiendo
los principios axiomáticos, necesarios, del capitalismo
Digamos sus Ideales. El análogo platónico, el Ideal Capitalista.
Sus suposiciones, lecturas o conceptos de fondo. Sus esencias.
Lo que aquí tiembla no es la jurisprudencia o el derecho,
lo que aquí tiembla es una estructura o una arquitectura de poder,
fundamentada en concepciones que están abriéndose como una piel reseca
o un barro calcinado al sol.
Se trata de la digitalidad dando con tierra y clausurando buena parte del landscape materialista.
Se trata de lo inmaterial encontrando SU cuerpo, su perfecto dispositivo,
SU articulación o mecanismo. O al menos un cuerpo mucho más idóneo
que cualquiera que hubiera encontrado antes.
Hubo un tiempo en que la esencia era lo material, la última palabra,
aquello contra lo que difícilmente se podía oponer algo.
Eso cambió.
La cuestión está en el cambio de paradigma.
En el cimbronazo destructivo que sienten en sus cimientos
las jerarquías y absolutos que se conocían.
Lo interesante está en la posibilidad de un replanteo a bajo nivel
del sentido de valor, de los sistemas de valoración y sus escalas.
El objeto digital, infinitamente reproducible, multiplicable y alterable, inmune a las condiciones productivas, a limitaciones de costo, espacio o tiempos de producción, más parecido (mucho más) a las ideas que a los objetos, como una máquina de movimiento continuo, como una fuente inagotable de energía, como un stock de existencias infinito, como un fantasma, instantáneamente distribuible, casi conceptual y abstracto, no formaba parte, no existía, y no está concebido en la estructura material-capitalista.
Y funciona como una espoleta o carga de dinamita que hubiera sido alojada en sus vigas, paredes o columnas. El objeto digital, como el espíritu o el alma (lo descarnado, depurado) de la cultura y el conocimiento.
Información en estado puro, en todas partes y a la vez: Mensaje, mensaje en un soporte que lejos de anclarlo lo dispara.
Sin medio, sin intermediario, sin comisarios ni interposiciones.
Eso es lo que permite la era digital, la tecnología.
Degrada a lo material y al capital a una mera manutención de organismos,
a funciones de alimentación, gestión/administración y transporte.
A un segundo o tercer orden o grado de jerarquía.
A una intrascendencia vulgar o despreciable.
A un lugar que extrañaba.
# # #
(e)
This is not about copyright (or law), this is about money.
Capitalism vs. Technology.
Or how technological advances are undermining
The axiomatic, necessary principles of capitalism.
Let’s say its Ideals. The platonic analogous, the Capitalist Ideal.
Its core assumptions, readings or concepts. Its essences.
What is shattering here is not jurisprudence or rights,
What is shattered is a structure or an architecture of power,
Founded on conceptions that are cracking like parched skin
Or scorched mud.
It is digitality pulling down and closing down much of the materialist landscape.
It is the immaterial finding ITS body, its perfect device,
ITS articulation or mechanism. Or at least a much more suitable body
Than any of which it had found before.
There was a time when essence was material, the last word,
That to which hardly anything could be opposed.
That changed.
The crux of the matter lies in the paradigm shift.
In the destructive blast the known hierarchies and absolutes
feel in their foundations.
The interest lies in the possibility of a low-level redefinition
Of the sense of value, valuation systems and their scales.
The digital object, infinitely reproducible,multipliable and alterable,
Immune to productive conditions, cost, space or production time limitations, more (much more) similar to ideas than to objects, like a perpetual movement machine, like an endless stream of energy, like an infinite stock, like a ghost, instantaneously distributable, almost conceptual and abstract, did not belong, did not exist, and is not conceived in the material-capitalist structure.
And it works like a fuse or dynamite load that had been lodged in its beams, walls or pillars. The digital object, like the spirit or the soul (the stark, purified) of culture and knowledge.
Information in its purest form, everywhere at the same time: message, message in a medium that, far from anchoring, rockets it.
Without fear, without intermediaries, without curators or interpositions.
That’s what the digital era, technology allow.
It degrades the material and the capital to a mere organism maintenance,
To feeding, management/administration and transport functions.
To a second or third order or degree of hierarchy.
To a place it missed.
# # #
edit(ing), direct(ing) + complements
art direct(ing) + design(ing)
colacao, correct(ing) + additional stuff
translat(ing)
original music
open(ing) trip: john kosmopoulos
front cover(ing) concept: rivera valdez
back cover(ing) tongue: azurebumble
from
roman aixendri azurebumble brancolina sebastián de cheshire oriol espinal john kosmopoulos
graciela oses alicia pallas alejandra pater leonie polah fernando prats beatriz giovanna ramírez
miguel ruibal jef safi rivera valdez susan wolff + flavio crescenzi ele de lauk jordi calvet
hernán dardes ana pastor isabel pérez del pulgar sara saez zoe lópez
from...
a coruña amsterdam antwerp barcelona bogotá buenos aires camp redó dundee granada grenoble madrid mar del plata montréal tarragona terrassa toronto
# # #
YSE #22 Original Music | YSElected videos
# # #
Official WEBsite | Flickr Group | Facebook | MySpace | Twitter
Leica II body ("LYKAN"), 1935
Elmar (I) 5cm 1:3.5, 1930
Ilford HP5 black and white negative film
Developed at the local lab and scanned by www.meinfilmlab.de
This, ladies and gentlemen, is frankly a terrible photograph. Grainy, blurred, underexposed, devoid of contrast. Utter rubbish. I didn't even bother to clean up scratches and blemishes, because the picture is so far gone it's not worth the effort.
So why am I posting this, you may wonder?
Precisely because the photos are so terrible. I got this pre-war Model D thread mount Leica and Elmar lens on Fleabay. Any old camera that has been sitting in some cupboard for decades will need a professional CLA (Cleaning, Lubrication, Adjustment). It's axiomatic. Otherwise the pictures will look like this rubbish.
There is nothing wrong with the camera, you see. It just needs maintenance. And it will get it. In fact, it is in the workshop as I write this. I will not post any more pictures from this film. The next photos that I will upload, in a few weeks, will have been made after the CLA. Trust me, there will be a fundamental improvement.
I am uploading these pictures for a reason. Some of you may have found, purchased or inherited a vintage camera. You may have seen that it still works, put in a film, shot some pictures, had them developed, recoiled in horror and never touched that camera again.
Big mistake!
Leicas are built to last. If the mechanics are still in good shape, chances are, they'll come back from the servicing like brand-new cameras. I should know. I own and use quite a number.
I want to encourage you to give those old dears a new lease on life. After a professional CLA with a mechanic who knows what he's doing, they'll probably outlast you. The keyword is "professional", mind you. Don't let some cut-rate butcher mess with a vintage camera.
Date: April 29, 2017
Author: lewislafontaine
One needs death to be able to harvest the fruit. Without death, life would be meaningless, since the long-lasting rises again and denies its own meaning. To be, and to enjoy your being, you need death, and limitation enables you to fulfill your being. ~Carl Jung, The Red Book, Page 275.
Your heights are your own mountain, which belongs to you and you alone. There you are individual and live your very own life. If you live your own life, you do not live the common life, which is always continuing and never-ending, the life of history and the inalienable and ever-present burdens and products of the human race. There you live the endlessness of being, but not the becoming. Becoming belongs to the heights and is full of torment. ~Carl Jung, The Red Book, Page 267.
At your low point you are no longer distinct from your fellow beings. You are not ashamed and do not regret it, since insofar as you live the life of your fellow beings and descend to their lowliness you also climb into the holy stream of common life, where you are no longer an individual on a high mountain, but a fish among fish, a frog among frogs. ~Carl Jung, The Red Book, Page 266.
Because I also want my being other, I must become a Christ. I am made into Christ, I must suffer it. Thus the redeeming blood flows. Through the self-sacrifice my pleasure is changed and goes above into its higher principle. Love is sighted, but pleasure is blind. Both principles are one in the symbol of the flame. The principles strip themselves of human form. ~Carl Jung, The Red Book, Page 254.
If a God ceases being the way the zenith, he must fall secretly. The God becomes sick if he oversteps the height of the zenith. That is why the spirit of the depths took me when the spirit of this time had led me to the summit. ~Carl Jung, The Red Book, Page 241.
From this we learn how the spirit of the depths considers the soul he sees her as a living and self-existing being, and with this he contradicts the spirit of this time for whom the soul is a thing dependent on man… ~Carl Jung, The Red Book, Page 232.
Therefore the spirit of the depths forced me to speak to my soul, to call upon her as a living and self-existing being. ~Carl Jung, The Red Book, Page 232.
The beginning of all things is love, but the being of things is life. ~Carl Jung; The Red Book; Page 327.
My I, you are a barbarian. I want to live with you; therefore I will carry you through an utterly medieval Hell, until you are capable of making living with you bearable. You should be the vessel and womb of life, therefore I shall purify you. The touchstone is being alone with oneself. This is the way. ~Carl Jung, The Red Book, Page 330.
I hold together what Christ has kept apart in himself and through his example in others, since the more the one half of my being strives toward the good, the more the other half journeys to Hell. ~Carl Jung, Liber Novus, Page 315.
If you have still not learned this from the old holy books, then go there, drink the blood and eat the flesh of him who was mocked and tormented for the sake of our sins, so that you totally become his nature, deny his being-apart-from-you; you should be he himself not Christians but Christ, otherwise you will be of no use to the coming God. ~Carl Jung, Liber Novus, Page 234.
I hold together what Christ has kept apart in himself and through his example in others, since the more the one half of my being strives toward the good, the more the other half journeys to Hell. ~Carl Jung, Liber Novus, Page 315.
The one eye of the Godhead is blind, the one ear of the Godhead is deaf, the order of its being is crossed by chaos. So be patient with the crippledness of the world and do not overvalue its consummate beauty. ~Carl Jung, Liber Novus, Page 231.
Everything that becomes too old becomes evil, the same is true of your highest. Learn from the suffering of the crucified God that one can also betray and crucify a God, namely the God of the old year. If a God ceases being the way of life, he must fall secretly. ~Carl Jung, Liber Novus, Page 241.
The devil is the sum of the darkness of human nature. He who lives in the light strives toward being the image of God; he who lives in the dark strives toward being the image of the devil. ~Carl Jung, Liber Novus, Page 322.
In the light of the possibilities revealed by intuition, man’s earthliness is certainly a lamentable imperfection; but this very imperfection is part of his innate being, of his reality. ~Carl Jung, CW 12, Page 114.
In that “spiritualism” and “materialism” are statements on Being, they represent metaphysical judgments. ~Carl Jung, Atom and Archetype, Pages 97-101
… it would be an arbitrary limitation of the concept of God to assume that He is only good and so deprive evil of real being. If God is only good, everything is good…. ~Carl Jung, Letters II, 519
Thus the psyche is endowed with the dignity of a cosmic principle, which philosophically and in fact gives it a position coequal with the principle of physical being. ~Carl Jung, The Undiscovered Self, Page 33.
Without consciousness there would, practically speaking, be no world, for the world exists as such only in so far as it is consciously reflected and consciously expressed by a psyche. Consciousness is a precondition of being. ~Carl Jung, The Undiscovered Self, Page 33
I know only that I was born and exist, and it seems to me that I have been carried along. I exist on the foundation of something I do not know. In spite of all uncertainties, I feel a solidity underlying all existence and a continuity in my mode of being. ~Carl Jung; Memories Dreams and Reflections; Page 358.
Common is the view that spirit and psyche are essentially the same and can be separated only arbitrarily. Wundt takes spirit as “the inner being, regardless of any connection with an outer being. ~ Carl Jung, CW 9i, para. 386
I do not know for what reason the universe has come into being, and shall never know. Therefore I must drop this question as a scientific or intellectual problem. But if an idea about it is offered to me – in dreams or in mythic traditions – I ought to take note of it. I even ought to build up a conception on the basis of such hints, even though it will forever remain a hypothesis that I know cannot be proved. ~Carl Jung; Memories Dreams and Reflections; Pages 301-302.
Nature, the psyche, and life appear to me like divinity unfolded – and what more could I wish for? To me the supreme meaning of Being can consist only in the fact that it is, not that it is not or is no longer. ~Carl Jung; Memories Dreams and Reflections, Page 276.
We know that Tom Thumbs, dactyls, and Cabiri… are personifications of creative forces… Thus the creative dwarfs toil away in secret; the phallus also working in darkness, begets a living being” ~Carl Jung, CW5, para. 180
When they [the mystics] descend into the depths of their own being they find ‘in their heart’ the image of the sun, they find their own life-force which they call the ‘sun’ for a legitimate and, I would say, a physical reason because our source of energy and life actually is sun. Our physiological life, regarded as an energy process, is entirely solar ~Carl Jung, CW 5, Para. 176.
The God-image thrown up by a spontaneous act of creation is a living figure, a being that exists in its own right and there-fore confronts its ostensible creator autonomously… As proof of this it may be mentioned that the relation between the creator and the created is a dialectical. ~Carl Jung; CW 8, para. 95-96.
Our age has shifted all emphasis to the here and now, and thus brought about a daemonization of man and his world. The phenomenon of dictators and all the misery they have wrought springs from the fact that man has been robbed of transcendence by the shortsightedness of the super-intellectuals. Like them, he has fallen a victim to unconsciousness. But man’s task is the exact opposite: to become conscious of the contents that press upward from the unconscious. Neither should he persist in his unconsciousness, nor remain identical with the unconscious elements of his being, thus evading his destiny, which is to create more and more consciousness. As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being. It may even be assumed that just as the unconscious affects us, so the increase in our consciousness affects the unconscious. ~Carl Jung, Memories, Dreams and Reflections, Page 326.
The God-image thrown up by a spontaneous act of creation is a living figure, a being that exists in its own right and there-fore confronts its ostensible creator autonomously… As proof of this it may be mentioned that the relation between the creator and the created is a dialectical. ~Carl Jung; CW 8, para. 95-96.
The world comes into being when man discovers it. But he only discovers it when he sacrifices his containment in the primal mother, the original state of unconsciousness. ~Carl Jung, CW 5, Page 652.
We can find clear proof of this fact in the history of science itself. The so-called “mystical” experience of the French philosopher Descartes involved a . . . sudden revelation in which he saw in a flash the “order of all sciences”. The British author Robert Louis Stevenson had spent years looking for a story that would fit his “strong sense of man’s double being,” when the plot of Dr. Jekyll and Mr. Hyde was suddenly revealed to him in a dream. ~Carl Jung; Man and His symbols; ~Carl Jung; Man and His symbols; Page 25.
…a symbol of the unity of personality, a symbol of the self, where the war of opposites finds peace. In this way the primordial being becomes the distant goal of man’s self-development. ~Carl Jung; CW 9i; Para293.
Spirit and matter may well be forms of one and the same transcendental being. ~Carl Jung; CW 9i; ¶ 392.
Our unconscious, on the other hand, hides living water, spirit that has become nature, and that is why it is disturbed. Heaven has become for us the cosmic space of the physicists, and the divine empyrean a fair memory of things that once were. But ‘the heart glows,’ and a secret unrest gnaws at the roots of our being. Dealing with the Unconscious has become a question of life for us. ~Carl Jung, CW, 9i, Para 50.
[The trickster] is a forerunner of the savior . . . . He is both subhuman and superhuman, a bestial and divine being, whose chief and most alarming characteristic is his unconsciousness. ~Carl Jung, CW 9i, para 472.
The attainment of wholenesss requires one to stake one’s whole being. Nothing less will do; there can be no easier conditions, no substitutes, no compromises. ~Carl Jung, CW 11, Page 556.
This living being appears outwardly as the material body, but inwardly as a series of images of the vital activities taking place within it. ~Carl Jung, CW 8, Para 619.
Our concern with the unconscious has become a vital question, a question of spiritual being or non-being. ~Carl Jung, CW 9, §§ 43–52.
For there is no coming into being and dying but in time. ~Carl Jung, Children’s Dream Seminar, Page 101.
The four always expresses the coming into being of what is essentially human, the emergence of human consciousness. ~Carl Jung, Children’s Dreams Seminar, Page 367.
We can distinguish no form of being that is not psychic in the first place. All other realities are derived from and indirectly revealed by it, actually with the artificial aid named science. ~Carl Jung, Letters Vol. 1, Pages 59-63.
Only after I had written about pages in folio, it began to dawn on me that Christ-not the man but the divine being-was my secret goal. ~Carl Jung, Letters Vol. 1, Pages 479-481.
A child, too, enters into this sublimity, and there detaches himself from this world and his manifold individuations more quickly than the aged. So easily does he become what you also are that he apparently vanishes. Sooner or later all the dead become what we also are. But in this reality we know little or nothing about that mode of being, and what shall we still know of this earth after death? ~Carl Jung, Letters Vol. 1, Page 343.
This perfect being is a conception of an optimum of life, and it is symbolically represented as the all-round being. ~Carl Jung, ETH, Lecture 10, Page 81.
The goal which the alchemist sets himself, however, is not a direct redemption of the human being, nor is it a propitiation of the Deity nor a defence against evil. ~Carl Jung, ETH, Page 143.
It [Alchemy] is the idea of producing a perfect and complete being, a being which has a redeeming effect and which has many names: panacea, medicina catholica, the philosophers’ stone and innumerable other synonyms. ~Carl Jung, ETH, Page 143.
Without doubt, also, the realization of the opposite hidden in the unconscious, i.e. the ‘reversal’, signifies reunion with the unconscious laws of being, and the purpose of this reunion is the attainment of conscious life or, expressed in Chinese terms, the bringing about of the Tao. ~Carl Jung, Secret of the Golden Flower, Pages 95-96.
One source is the unconscious, which spontaneously produces such fantasies; the other source is life, which, if lived with complete devotion, brings an intuition of the self, the individual being. ~Carl Jung, Secret of the Golden Flower, Page 99.
And this being has body, soul and spirit, and is, therefore, the principle of life itself, as well as the principle of individuation. Its nature is spiritual, it cannot be seen, and it contains an invisible image. ~Carl Jung, ETH, Page 221.
Man as a spiritual being is made human by essence (hsing). The individual man possesses it. but it extends far beyond the limits of the individual. ~The Secret of the Golden Flower, Page 11.
Man is the mirror which God holds up before him, or the sense organ with which he apprehends his being.” ~Carl Jung, Letters Vol. II, Pages 111-112.
These various formulations indicate the same being that we find in the Gnosis as the ethereal man, light and diaphanous, identical with gold, diamond, carbuncle, the Grail, and, in Indian philosophy, with the Purusha or personified as Christ or Buddha. ~Carl Jung, ETH, Page 118.
Yoga does not lead to the ego but to the knowledge that the ego is only a phenomenon, it is the face, skin or symptom of an incomprehensible being. ~Carl Jung, ETH Lectures, Page 136.
Kant himself emphasises that God, the Highest Being, is in no way affected by what we know about him. So the Yogin analyses what he knows about Buddha and takes the last word in the Mantra: “Aham” for this purpose. ~Carl Jung, ETH Lecture 13Jan1939, Page 55.
We must know how the human psyche came into being for in the unconscious the old ways are always trodden again. ~Carl Jung, ETH Lecture 3Mar1939, Page 98.
Nirvana, for instance is a positive non-being, this is something which you cannot say anything about. ~Carl Jung, ETH Lecture III, 17May 1935, Pages 210.
The unconscious is a living being with its use, object, and goal, and is eternally looking for a way to reach that goal – a way which is not our personal one, but the human way, mankind’s way. ~ Carl Jung, Lecture VI 2June1934, Page 113.
The history of energetics is largely intuitive, it starts primitively as intuitions of archetypes, first they were beings, now they are mathematical formulas. ~Carl Jung, Lecture III, 4May1934, Page 100.
Anthropos: Original or primordial man, an archetypal image of wholeness in alchemy, religion and Gnostic philosophy. There is in the unconscious an already existing wholeness, the “homo totus” of the Western and the Chên-yên (true man) of Chinese alchemy, the round primordial being who represents the greater man within, the Anthropos, who is akin to God. ~Carl Jung, CW 14, par. 152.
The individual is all-important as he is the carrier of life, and his development and fulfillment are of paramount significance. It is vital for each living being to become its own entelechia and to grow into that which it was from the very beginning. ~Carl Jung, Letters Vol. 1, Page 19
Just as man, as a social being, cannot in the long run exist without a tie to the community, so the individual will never find the real justification for his existence and his own spiritual and moral autonomy anywhere except in an extramundane principle capable of relativizing the overpowering influence of external factors. ~Carl Jung, CW 10, Page 258.
I cannot define for you what God is. I can only say that my work has proved empirically that the pattern of God exists in every man and that this pattern has at its disposal the greatest of all his energies for transformation and transfiguration of his natural being. Carl Jung, “Jung” Van der Post, Page 216.
“The Christian symbol is a living being that carries the seeds of further development in itself.” “its foundations remain the same eternally,” “Christianity must be interpreted anew in each aeon,” otherwise “it suffocates in traditionalism.” ~Carl Jung, Wounded Healer of the Soul, Page 149.
Consciousness is obviously the supreme quality: the destiny of the world is to achieve entry into human consciousness. Man is the being God has sought not only to show him the world, but because the Creator needs man to illuminate his creation. ~Carl Jung, Jung-Ostrowski, Page 9.
As intelligent beings, however, we are dependent on human society; the unconscious is no substitute for reality. ~Carl Jung, Jung-Ostrowski, Page 60.
The psyche is nothing different from the living being. It is the psychical aspect of the living being. It is even the psychical aspect of matter. It is a quality. ~Carl Jung, Evans Conversations, Page 27.
If God had foreseen his world, it would be a mere senseless machine and Man’s existence a useless freak. My intellect can envisage the latter possibility, but the whole of my being says ‘No’ to it. ~Carl Jung, Letters Vol. II, 14Sept1960.
Only a mythical being has a range greater than man’s. How then can man form any definite opinions about himself? ~Carl Jung, MDR, Page 4.
Nobody has ever been entirely liberated from the opposites, because no living being could possibly attain to such a state, as nobody escapes pain and pleasure as long as he functions physiologically. He may have occasional ecstatic experiences when he gets the intuition of a complete liberation, f.i. in reaching the state of sat-chit-ananda. ~Carl Jung, Letters Vol. II, Page 303.
I may say that I know what is infinite and eternal; I may even assert that I have experienced it; but that one could actually know it is impossible because man is neither an infinite nor an eternal being. ~Carl Jung, Letters Vol. II, Pages 375-379.
But becoming Man, he becomes at the same time a definite being, which is this and not that. Thus the very first thing Christ must do is to sever himself from his shadow and call it the devil (sorry, but the Gnostics of Irenaeus already knew it!). ~Carl Jung, Letters Vol. II, Pages 133-138
But theologians suffer from the fact that when they say “God,” then that God is. But when I say “God,” I know I have expressed my image of such a being and I am honestly not quite sure whether he is just like my image or not, even if I believe in God’s existence. ~Carl Jung, Letters Vol. II, Pages 151-154.
I know these moments of liberation come flashing out of the process, but I shun them because I always feel at such a moment that I have thrown off the burden of being human and that it will fall back on me with redoubled weight. ~Carl Jung, Letters Vol. II, Pages 235-238.
I hold the contrary view that there are certain experiences (of the most varied kinds) which we characterize by the attribute “divine” without being able to offer the slightest proof that they are caused by a Being with any definite qualities. ~Carl Jung, Letters Vol. II, Pages 254-256.
A complete life, unconditionally lived, is the work of the Holy Spirit. It leads us into all dangers and defeats, and into the light of knowledge, which is to say, into maximal consciousness. This is the aim of the incarnation as well as the Creation, which wants each being to attain its perfection. ~Carl Jung, Letters Vol. II, Pages 267-268.
Purusha as creator sacrifices himself in order to bring the world into being: God dissolves in his own creation. ~Carl Jung, Letters Vol. II, Pages 304-306.
What am I without this individual consciousness of mine? Even what I have called the “self” functions only by virtue of an ego which hears the voice of that greater being. ~Carl Jung, Letters Vol. II, Page 381.
To the former [Mathematician], number is a means of counting; to the latter [Psychology], it is a discovered entity capable of making individual statements if it is given a chance. In other words: in the former case number is a servant, in the latter case an autonomous being. ~Carl Jung, Letters Vol. II, Pages 404-405
This can be expressed in other words by saying that there is a relativity of the psychic and physical categories-a relativity of being and of the seemingly axiomatic existence of time and space. ~Carl Jung, Letters Vol. II, Page 445-449
After thinking all this over I have come to the conclusion that being “made in the likeness” applies not only to man but also to the Creator: he resembles man or is his likeness, which is to say that he is just as unconscious as man or even more unconscious, since according to the myth of the incarnatio he actually felt obliged to become man and offer himself to man as a sacrifice. ~Carl Jung, Letters Vol. II, Pages 493-496
Words have become much too cheap. Being is more difficult and is therefore fondly replaced by verbalizing. ~Carl Jung, Letters Vol. II, Pages 502-503
Yet I should consider it an intellectual immorality to indulge in the belief that my view of a God is the universal, metaphysical Being of the confessions or “philosophies.” ~Carl Jung, Letters Vol. II, Pages 525-526
We are not convinced that our thoughts are original beings that walk about in our brains, and we invent the idea that they are powerless without our gracious creative act; we invent this in order not to be too much influenced by our thoughts. ~Carl Jung, 1925 Seminar, Page 82
After all, an animal is not just a thing with fur on it; it is a complete being. ~Carl Jung, 1925 Seminar, Page 115
It is as though in men the animal likeness stopped at the spinal cord while in women it extends into the lower strata of the brain, or that man keeps the animal kingdom in him below the diaphragm, while in women it extends throughout her being. ~Carl Jung, 1925 Seminar, Page 124
Writing is a difficult question, since it is not only a blessing but also a bad temptation because it tickles the devil of self-importance. If you want to write something, you have to be quite sure that the whole of your being wants this kind of expression. ~Carl Jung, Letters Vol. II, Pages 612-613
His craving for alcohol was the equivalent on a low level of the spiritual thirst of our being for wholeness, expressed in medieval language: the union with God. ~Carl Jung, Letters Vol. II, Pages 623-624
The patient is permeated by what you are—by your real being—and pays little attention to what you say. ~Carl Jung, C.G. Jung Speaking: Interviews and Encounters, Pages 359-364
The self would be the preceding stage, a being that is more than man and that definitely manifests; that is the thinker of our thoughts, the doer of our deeds, the maker of our lives, yet it is still within the reach of human experience. ~Carl Jung, Zarathustra Seminar, Pages 977-978
It [Self] is a restricted universality or a universal restrictedness, a paradox; so it is a relatively universal being and therefore doesn’t deserve to be called “God.” ~Carl Jung, Zarathustra Seminar, Pages 977-978
So if you speak of individuation at all, it necessarily means the individuation of beings who are in the flesh, in the living body. ~Carl Jung, Zarathustra Seminar, Page 202
Children also contain a future personality within themselves, the being that they will be in the following years. ~Carl Jung, Children’s Dreams Seminar, Page 50.
But such a thing [Individuation] is only possible if the individual in every moment of existence fulfills his complete being, lives the primitive pattern, fulfills all the expectations that he was originally born with. ~Carl Jung, Visions Seminar, Pages 760-761
Only man as an individual being lives; the state is just a system, a mere machine for sorting and tabulating the masses. ~Carl Jung, CW 14, Para 194
As the individual is not just a single, separate being, but by his very existence presupposes a collective relationship, it follows that the process of individuation must lead to more intense and broader collective relationships and not to isolation. ~Carl Jung, CW 6, Para 758
Consciousness is a precondition of being. ~Carl Jung, CW 10, Para 528
Since the psychological condition of any unconscious content is one of potential reality, characterized by the polar opposites of “being” and “non-being,” it follows that the union of opposites must play a decisive role in the alchemical process. ~Carl Jung, CW 12, Para 557
But if you want to go your individual way, it is the way you make for yourself, which is never prescribed, which you do not know in advance, and which simply comes into being of itself when you put one foot in front of the other. ~Carl Jung, Letters Vol. I, Pages 132-133
Mary is the bud which contains the becoming being that is undergoing transformation. ~Carl Jung, ETH Lecture 3rd March 1939.
This potential man was not the biological man but the philosophical man, a peculiar being, which is also sometimes called anima. ~Carl Jung, ETH Lecture 24 Feb 1939
Man is the mirror which God holds up to himself, or the sense organ with which he apprehends his being. ~Carl Jung, Letters Vol. II, Page 112
But if you want to go your individual way, it is the way you make for yourself, which is never prescribed, which you do not know in advance, and which simply comes into being of itself when you put one foot in front of the other. ~Carl Jung, Letters Vol. I, Pages 132-133
carljungdepthpsychologysite.blog/2017/04/29/carl-jung-on-...
Chapter 1: Dani s’ Introduction to Harappan Ciphers
Ahmad Hasan Dani , Nazeer Ahmad Chaudhry , Sony
Section 1.1: Sample Draft
Section2.2:Pre-Historical Perspective
Section2.3:Pre- Harappan Culture.
Section2.4:Harappan Culture
Section2.5:Harappan Civilization
Section2.6: Confirmation of Conclusions
Section2.7:Terminal Symbols
Section2.8: Bibliography
Summary | Full Text: PDF (Size: 3924K)
Chapter1: Dani s’ Introduction to Harappan Ciphers
Dr. Prof. Ahmad Hasan Dani , Nazeer Ahmad Chaudhry( Researcher) , Sony
Interview with Dani
Dani (1-9) had confirmed most of our conclusions after a detailed interview(10). Nazeer Ahmad Chaudhry( Researcher) and author extends thanks to Farah Dani and all others including Sony(11) . Dani gave detailed account of his life and research work that is on the record hence it is not being repeated. He also gave account of his meeting with Parpola regarding his decipherment (12). We were lost in the ruins of Mohenjodaro available at Mark(13-14) and Omar (1984) IVC sites. Sony is giving the narrative .
The horse hoax was being debated at internet and Author asked the comment from Dani. He said smiling that we are actually Vani from Central Asia and Brahmans hence we support them then he became serious and said that there is no government support and we have limited number of scholars doing this work at their own hence we might complement them , however an agreement is historical evidence.
South Asia is a land of many different cultures and traditions with thousands of sites. The prehistoric scripts , motifs and symbols found during Kot Diji Culture (Khan(1965) are quite different from matured Harappan Scripts 1900-1300 B.C . We are interested in the symbols, signs , pictorials and motifs , logos like 1, 2, and 3 or 33 , some symbols, signs and pictorials used in other civilizations imported from other civilizations during 1500-1300 B.C. period for this decryption.
Harappan Scripts
Table-1 shows a mixture of roughly over 26 symbols with many variants but we are mostly interested for terminal symbols over 11 starting from right to left like Arabicc alphabets. Dani narrated his meeting with Asko Parpola about his effort of decipherment He , B.B. Lal , Russian Professors and many others had rejected this decipherment. One of the questions frequently asked about the Indus script whether it represents any systematic writing of any language at all is not relevant to our decryption. Dani an eminent Pakistani archaeologist , historian and linguistic is expert on 35 languages and dialects. He is authority on Central Asia , South Asia and Harappan Civilization. He is particularly known for archaeological work on Pre-Harappan Culture. We have no disagreement with even with those who agree that the writings of the Harappan Civilization are not a haphazard arrangement of signs and are at variance with one another. Our purpose in this decryption is to carry out frequency analysis of the script of Matured Harappan Civilization in the last stage 1500-1300 B.C. in order to bring out the statistical structure of the cipher-texts.
Many of sites remain hidden under the ruins of Mohenjodaro , Harappa and other sites. It seems to be the culture of another mythology with tradtions of burial , sacrifices and the motif of bull is found that is not a pictorial . The major diety seems to be horned buffalo and buffelo horned yougi . Mehrgarh 7000 B.C site in Gedrosia pertains to the seventh and third millennium B.C. It covers Neolithlic 6500- 4500 B.C. and Chalcolithic4500- 2600 B.C era. We have tablets , tools , figurines of women with heavy jewelry and ceramics of very fine quality . The motif of fish , scorpian , goat and many others including the mythology are different in matured Harappa civilization Some of the scripts , symbols and signs pertaining to Harappan culture 2600-1900 B.C. are different from previous Kot Diji .
We compliment efforts in decipherment of Indus scripts as written language . Anything before 1900 B.C. including the sign-board from Dholavira consisting of 10 large signs, each sign approximately 37cm by 27cm, embedded in semi-precious stones on a wooden board and an innovate addition of many seals and tablets and even horses is wonderful contribution. Our scope in decryption is limited to Matured Harappan Ciphers in 1500-1300 B.C. those were found from upper layers .
Tablets
The tablet shown above has five symbols. The 1st two from right the inverted boa or jar with logo2 on top and lance below is one symbol. , The 4th boa with logo3 inside is third symbol. Vertical 4 line written in bottom line is 4th symbol at number 5 and last 6th position symbol of comb is 5th symbol called the terminal symbol. We have special problem with this terminal symbol and comb inside the bangle or encircled comb in frequency analysis. We require an ethno-archaeological model for frequency analysis of these symbols. Tablets is a standard form of issuing orders like present day deeds , written orders and other transactions sent as encrypted messages or cipher-texts. It had been common practice in all ancient civilizations to issue the orders as tablets . The amulets and tablets also served as identity documents and trade deals. The direction of the writing of scripts on the amulets , artifices and tablets is from right to left like Arabic ,Persian and Urdu and the local languages Punjabi and Pothwari languages spoken in the oldest culture Samma the Sowan Valley 0.5 million years old culture of stone age . We are not saying that Dravidian in IVC or Naga tribe in Snake Valley Taxila adopted the writing system from the creatures of stone age .
Let us consider a sample of ten tablets in Table -2 . The frequency count of boa left and diamond the right symbol in tablet-1, The left symbol bearer in tablet-2 , the right symbol harrow or saw in tablet -5, the left symbol leveling tool (KRAH) , left symbol comb in bangle in tablet-8 or comb are terminal symbols. We can not carry out any frequency analysis for such a limited data but we would count the symbols using statistical methods and use an ethno-archaeological model to regenerate more data .
Seals
The direction of the writing on the seals is from right to left like English language in s1 Table-3 . Stamping the seal gives the writing from left to right as shown above in the tablet discussed above and in table-2. The seal ‘s2’ above when stamped gives the seal impression as ‘t2’.The seals being used in present day environments for signatures is different from the use of Indus seals that pertains to the level of security in modern concept . The amulet as identity document was given to the officials but messengers or speedy system of communication in IVC were given tablets or it may be tablet as stamped seal impression. Let assume a trained bird or racing camel or buffalo or trained tiger or trained crocodile or rhenocerous for swamps and rivers as communication systems. They may be insecure for special purposes as like any of the modern system in cryptology.
The use of impression of a seal as tablet may be compared with a book code as example of a more secure algorithm . The priest on both ends had same seals like the sender and the receiver of the modern code each having a copy of the same book. During encoding, each word in the plaintext is replaced with a code group that indicates where that same word appears in the book. Different occurrences of the same word in the plaintext may be represented by different code groups in the encoded message. With this method, the key is the book itself. Although a person who intercepts a message may guess that a book code is being used, the messages cannot be decoded unless the interceptor can determine what edition of what book is being used. In IVC system special staff priest trained at Priest College Mohenjodaro were present in other states and foreign countries with set of tablets and seals. The orders as seal impression tablet could give the actual tablets to be issued to specific staff to execute the orders.
The security , public policy and prevention of fraud in modern concept as given by Camp (15-21) has to be linked with ancient methods in an ethno-archaeological model. Giving Tablet as actual secret message through any of the communication channels in use during 1500-1300 B.C. was equally insecure like the modern cipher systems that involve transmitting or storing the key with each message. If an unauthorized person can recognize the key, then the next step is to recognize, guess at, or figure out the algorithm. Even without the key, the code breaker can guess the algorithm, and then, by trying all the possible keys in succession, can conceivably recover the plaintext. For example, in Caesar's alphabetical cryptosystem being discussed in next chapters , the cryptanalyst could simply try each of the 25 possible values of the key. The security of transmissions can therefore be increased by increasing the number of possible keys and by increasing the amount of time it takes to try each key. If the same key is used for multiple messages, the cryptanalyst only has to figure out one key; but by varying the key from one message to another, the cipher clerk has used a different procedure for encoding each one. The use of seal impressions as tablets in IVC ciphers is like using a complicated algorithm that may have a very large number of possible keys. The decryption in modern system if the basic algorithm is known or guessed is made difficult due to the time and effort required to try all possible keys that may take years for finding the plaintext.
IVC cipher remain as unbreakable system during the century like the most secure encryption method known was the one-time pad. The pad is a long list of different randomly chosen keys. Two and only two identical copies of the list of keys exist . The one for the person enciphering the message like the priest issuing the seal impression as tablet and another for whoever is deciphering it like the priest at the other end who knew the message coded as tablet. In OTP, a key is discarded and never used again after being used for one message but in IVC the same seal can be used again because the ciphers are only taught to specific priests and not the users. In OTP the next message will use the next key on the list. If the algorithm is even moderately complicated and the keys are long enough, cryptanalysis is practically impossible. In IVC ciphers the seal impression as tablet may be same but the tablets issued at other end might be different .
Terminal Symbols
The 1st symbol on the right side of seals and the leftmost symbol on the left the last one are called the terminal symbols We have selected after frequency analysis not given here about 11 terminal symbols shown in line-1 of table-3 appearing as 1st symbol on the right side of the seals.
We may call them as boa the 1st on right , diamond or coin , bearer , comb in bangle or encircled comb , comb , lance or spear , harrow or saw , wheel , level tool ( KRAHA) and riding stripe ( RUKAB).
We assumes the senate of priests holding important duties as VPs assisted by AVPs the headmen of tribes and supervisors from technical workforce from respective fields at execution level. . Dani confirms our conclusions for terminal symbols Mahadevan s’ analysis (1982:316) confirms the concept of priest for our ‘boa’ an his ‘jar’ symbol1 but with Sanskrit equivalent.
We do not require any confirmation in mathematical solution of cryptanalysis. The experts in frequency analysis have empirical solutions accepted by all cryptologists and cryptanalysts. The boa Symbol is confirmed as English letter E according to empirical solutions in cryptanalysis. The priest ruler in our analysis is confirmed by Dani our Sanskrit expert and he said that it had nothing to do with Sanskrit. Mahadevan s’ analysis ( 1982:316) confirms the concept of priest but with Sanskrit equivalent
The symbol 2 has largest frequency occurrence after boa symbol and it is termed as symbol of coin or diamond.
Dani confirms coin or diamond symbol 3 an priest VP with financial duties with no Sanskrit equivalent. Mahadevan s’ analysis ( 1982:316) also confirms symbol 3 as officer with priest duties but with Sanskrit equivalent.
The ciphers, crypto systems , and codes in cryptology or Harappan ciphers 1500-1300 B.C. being considered for our cryptanalysis are just like a mule. Every one agrees that a mule cannot generate a daughter. The mule might be forced to adopt a daughter as unique case after brutal attack for training as we call it brutal attack in cryptanalysis for code breaking The concept of spoken language equivalent like Sanskrit or others may be valid for earlier scripts and we have no objection to such adopted daughters.
Bull Pictorials
The seal on the left becomes tablet in the right side but inscription may be different for seal impression hence above is only an example just to show the direction of terminal symbols. We have large variety of bulls like Zebu or bhahmi bull , short horned bull , humped bull and humpless bull beside the unicorns. Many of the animal systems are used as nick names as a fun in our area of the oldest culture of stone age like bull and Ass for girls .I have retrieved old English Teacher books serial 190-191 from my childhood library that had very interesting (22) history.
Nixon mentioned in his book The Leaders
Boa Motif
Animal Motifs
Conclusions
Long interview with Dani reflecting the confirmation of conclusions by Dani, B.B. Lal, Russian Professors, Tosi, Durani Mughal, Mark and other scholars is not being discussed. We are mentioning some of the conclusions also confirmed or partially confirmed by Asko Parpola and I. Mahadevan through their published work.
The direction of writing on amulets, tablets, and seal impressions is from right to left like Arabic, Persian and Urdu and reversed on the seals like English. Conclusion is agreed by all scholars
Indus ciphers and codes represent system like logo-syllabic writing. This doesn’t constitute a closed system of single-valued graphemes as the syllabic and alphabetic scripts, which could be cracked as wholes. The conclusion is confirmed by Asko Parpola, Dani , Mark and other scholars
The individual symbols may be interpreted one by one, and some of the ciphers may remain eternal mysteries. The conclusion is confirmed by Asko Parpola, Dani, Mark and other scholars.
The Indus Ciphers were essentially similar to the other pictographic ciphers evolved by priests in China , Egypt and others .Many scholars like Dani , Fairservis , Mark and others confirm the conclusion
The Indus Ciphers are like a mule unable to adopt any of ancient language as daughter hence decipherment based on languages was rejected by scholars like Dani, B.B. Lal, and Russian Profs. and many others
The spoken language of the Indus people was Dravidian confirmed by Asko Parpola, Dani, Mark and other scholars. Our cryptanalysis shows that it not found in Script ciphers. This was the system like Liner A codes but no Linear B codes were required.
Harappan professed different religion in Kot Diji culture era that may be genetically related to the religions of both the ancient West Asia and the later India. The mythology of matured Harappan Civilization is different from any other mythology and mythology in ancient India.
The terminal symbols appearing at the left of the writing on amulets, tablets and seal impression are most important in frequency analysis. The right symbol on the seals is the terminal symbol on seal impressions.
Let me complement Possehl , Tosi (1993), Walter, Fairservis, Shaffer ,), B.B.Lal, Durani(1981), Jacobson, Terome(1986), Kenoyer (1985), Ratnagar(1991) and many others who contributed to Indus Valley research. Iravatham Mahadevan seems to be greater scholar when he sys that he could n't decipher the scripts inpite of his over 40 yeras research work. Ahmad Hassan Dani , B.B. Lal and Russian professors are the greates who disagreed to excellent research work by Asko Parpola. Being student of topsecret science Cryptology since childhood , I was associated with code and ciphers. After long discussion with Dani about above researchers and scholars and his work with some of them , we came to the claim of decipherment by Jha N and Rajaram (2000) that I thought the broken seal by Mackay showing rear portion of bull being called hoof of a horse. Dani said smiling , " We am actually Vani from Central Asia hence I would like to apprecite the work by Brahamans ". Then added that government funding is very limited and any effort like the effort of Jha N and Rajaram has to be appreciated but we mightn't agree with decipherment if it is not correct. Then he narrated all the conversation with Parapola and finally he disagreed.
Dried Up River Hakra
Let us run an ethno-archaeological model on the Scripts during 1500-1300B.C. period. We have no comments on any of the efforts of deciphering efforts of IVC scripts as spoken language. IVC existed from Kot D.G era before 2600 B.C. , Harappa 2600-1900 B.C. and matured Harappa 1900-1300 B.C . The direction of shifting from Harappa to Mohenjodaro, and Lothal during 1500-1300 B.C. is assumed . Gedrosia and Kalibangan might have been left due to Aryans but Dholavera, the sites in Cholistan ( Mughal (1997) and Kot D.G. vanished earlier due to heavy floods and climatic changes and the final drying up of the Hakra /Kangra/ Sarasvati in 1900 B.C.
IVC script is found on amulets, tablets and seals. Some of symbols, signs, numerals , pictorials and motif seem to be universal or imported from other civilizations of China , Egypt and in cuneiform texts from Mesopotamia as well as in the ancient Iran. Scholars had been trying to link the scripts to any of the pre-historic languages like Indo-European They provide a reliable basis for this decipherment. The main conclusion is as follows: the Proto-Indian language is the Proto-Indo-Aryan () one. The direction of the writing is right to left like Arabic on amulets and tablets and it may be reversed for seal impressions. Signs depicted on seals and tablets have basically the left-right orientation. It is well to bear in mind that the direction of the reading of a record depends on the context, too. In this work all the texts are transformed so that they have a common direction from left to right. This report contains a number of quasi-bilingual sources that can be the base of the decipherment (Rjabchikov 2006a; 2006b) (1).
Bibliography
1.Paul B. Janeczka, Top Secret: A handbook of Codes , Ciphers and Secret Writing, Publishers Candlewick, 2006, 144 pages
2.Abraham Sinkov Elementary Cryptanalysis: Mathematical Approach, 1998, Publishers: The Mathematical Association of America,
3.Martin Gardner, Codes, Ciphers and Secret Writing (Test Your Code Breaking Skills), 96 pages ,publishers: Dover Publications (October 1, 1984)
4.Paul B. Janeczka, Top Secret: A handbook of Codes , Ciphers and Secret Writing, Publishers Candlewick, 2006, 144 pages
5.Abraham Sinkov Elementary Cryptanalysis: Mathematical Approach, 232 pages. Publishers: The Mathematical Association of America; 2nd edition (August 1998)
6.Martin Gardner, Codes, Ciphers and Secret Writing (Test Your Code Breaking Skills), 96 pages ,publishers: Dover Publications (October 1, 1984)
7.Bard Gregory, Algebraic Cryptanalysis , 2009, 392pages, Publishers Springer US
8.Christopher Swenson, Modern Cryptanalysis: Techniques for Advance Code Breaking, Publishers John Wiley & Sons , 2008, 264 pages
9.Simon Singh , The Code Book , The Science of Secrecy from Ancient Egypt to Quantum Cryptography, Publishers: Anchor; Reprint edition (August 29, 2000), 432 pages
10.Jannik Dewny, Cryptanalysis of RSA & its Variants, CRC Press, Taylor & Francis Group,2009
11.Mark Stamp, Richard M. Low , Stamp(ed) , Applied Cryptanalysis: Breaking Ciphers in the Real World, Published Online: 3 Jan 2007
12.Helen F. Gaines, Cryptanalysis , 1989, Dover Publication, 237 pages
13.Friedrich L. Bauer, Decrypted Secrets: Methods and Maxims of Cryptology. publisher: Springer- Verlag Telis; 2nd Rev&Ex edition (February 2000) ,language :English, Hardcover: 470 pages
14.Gaines, Helen Fouche, Cryptanalysis a Study of Ciphers and their Solutions, 1939, 237 pages.
15.Foster , Caxon, Cryptanalysis for Microcomputers, 1982, 333 pages
16.Devours, Cipher A. (Editor) / Kahn, David (Editor) / Kruh, Louis (Editor) / Millen, Greg (Editor) / Winkle, Brian J. (Editor). Cryptology: Machines, History and Methods, 1989 , 520 pages
17.Friedman, William F., Military Cryptanalysis Part I, 1935. 149 pages. Cryptanalysis of Number Theoretic Ciphers
Wag staff Jr., Samuel S. / Attalla, Mikhail J. (Editor), 2003. 318 pages
18.Friedman, William F., Military Cryptanalysis Part II: With Added Problems & Computer Programs 1937.
19.Friedman, William F., Military Cryptanalysis Part III: Simpler Varieties of Periodic Substitution Systems, 1939. 119 pages ,
20.Friedman, William F., Military Cryptanalysis Part IV: Transposition and Fractionating Systems, 1941. 189 pages
21.Ryan, Peter / Schneider, Steve, Modeling and Analysis of Security Protocols
2000. 352 pages.
22.Gaines, Helen Fouche, Cryptanalysis: A Study of Ciphers and their Solution
1939. 237 pages.
23.Devours, Cipher A. (Editor) / Kahn, David (Editor) / Kruh, Louis (Editor) / Millen, Greg (Editor) / Winkle, Brian J. (Editor). Cryptology: Yesterday, Today, and Tomorrow, 1987, 519 pages
24.Pickover, Clifford, Cryptorunes, 2000. 96 pages
25.Poe, Edgar Allan, Gold-Bug and Other Tales, 1991. 121 pages.
26.Johnson, Neil F. / Duric, Zoran / Jajodia, Sushil G., Information Hiding: Stenography and Watermarking - Attacks and Countermeasures (Advances in Information Security, Volume 1) 2001. 160 pages.
27.Pfleeger, Charles P. / Pfleeger, Shari Lawrence, Security in Computing. 1997, 2nd edition. 569 pages.
28.Devours, Cipher A. (Editor) / Kahn, David (Editor) / Kruh, Louis (Editor) / Millen, Greg (Editor) / Winkle, Brian J. (Editor), Selections from Crypto logia: History, People, and Technology, 1998. 552 pages
29.Yardley, Herbert O., Yardley-grams, 1932 (Currently out of print). 190 pages
30.Wagstaff Jr., Samuel S. / Atallah, Mikhail J. (Editor), Cryptanalysis of Number Theoretic Ciphers, 2003. 318 pages.
31.L. Jean Camp, “Code, Coding and Coded Perspectives”, Journal of Information, Communication and Ethics in Society Vol. 1, Jan. 2003, pp. 49-59. (Previously published in the abstract-refereed conference “Code, Coding, and Coded Perspectives”, Association of Internet Researchers, Lawrence, Kansas, and September 2000.).
32.L. Jean Camp & Serena Syme,” The Governance of Code: Open Land vs. UCITA Land” ACM SIGCAS Computers and Society, September 2002, Vol. 32, No. 3.
33.Serena Syme & L. Jean Camp, The Governance of Code, Code as Governance , Ethicomp: The social and Ethical Impacts of Information and Communications Technologies, Technical University of Gdansk, Gdansk, Poland, 18-20 June 2001, Vol. 1, pp. 86-101.
34.L. Jean Camp & Serena Syme, “A Coherent Intellectual Property Model of Code as Speech, Embedded Product or Service, Journal of Information Law and Technology, Vol. 2, 2001.
35.L. Jean Camp & B. Anderson, Expansion of Telecommunication Infrastructure in Emerging Nations: The Case of Bangladesh, Telecommunications Policy Research Conference, Alexandria, VA. 25-26 Sept. 1999.
36.L. Jean Camp, “The World in 2010: Many New Entrants”, info: the journal of policy, regulation and strategy for telecommunications, information and media, Vol. 2 No. 2, April 2000, 167-186.
L. Jean Camp & Charles Vincent, Looking to the Internet for Models of Governance , Ethics and Information Technology, 2004, Vol. 6, No. 3, pp. 161-174.
L. Jean Camp, “Community Considered”, democracy.com? Governance in a Networked, World Hollis Publishing (Hollis, NH) 1999.
37.L. Jean Camp, Democratic Implication of Internet Protocols , : Ethical, Social and Political Dimensions of Information Technology, February 28 - March 1, 1998; Princeton University, Department of Computer Science, Princeton NJ.
38.L. Jean Camp, “The Shape of the Network”, Governance in a Globalizing World, ed. J. Donahue, Brookings Press (Washington, DC) summer 2001.
39.L. Jean Camp, “Principles for Design of Digital Rights Management Systems” IEEE Internet Computing Vol. 6, No. 3 pp. 59-65, May 2003.
40.L. Jean Camp & Stephen Lewis, “The Economics of Information Security” Springer-Verlag 2004.
41.L. Jean Camp, “Identity Theft: Causes, Consequences, Possible Cures.” Springer-Verlag 2007.
Farzeneh Asgapour, Debin Liu and L. Jean Camp, “Computer Security Mental Models of Experts and non-Experts”, Usable Security 07, (Tobago) 16 February 2007.
42.L. Jean Camp, “Privacy: from abstraction to applications”, Computers & Society, Sept. 1994, Vol. 24, No. 3, 8-15.
43.L. Jean Camp & Marvin Sirbu, “Critical issues in Internet commerce”, IEEE Communications, May, 1997
44.Marshall, John 1931. Moenjodaro and the Indus Civilization. 3 Vols. London.
45.Ahmad Hasan Dani, New Light on Central Asia, Sang-e-Meel Publication,1996
46.Ihsan H. Nadiem, Moenjodaro , The Heritage of Mankind, Sang-e-Meel Publication,2002
47.Asko Parpola, Deciphering the Indus Script, Cambridge, Cambridge University Press, 1994
48.Mohammed Rafique Mughal ,Ancient Cholistan Art and Architecture, Ferozsons Ltd., Lahore, 1997
49.Asko Parpola ,Deciphering the Indus Script: methods and select interpretations, Occasional Papers Series, Center for South Asia, University of Wisconsin-Madison, 1997
50.Gregory Possehl , The Indus Age: The Writing System , U. of Pennsylvania Press, 1996,
51.Richard Meadow , Harappa Excavations 1986-1990: A Multidisciplinary Approach to Third Millennium Urbanism, Prehistory Press, 1991,
52.Raymond and Bridget All chin, The Rise of Civilization in India and Pakistan,
Cambridge Univ. Press, 1982
53.Gregory Possehl, Harappa Civilization, Science Pub., 1993
54.Naida Kirkpatrick, The Indus Valley Understanding People in the Past,
Heinemann Library, April 2002
55.Iravatham Mahadevan, Terminal Ideograms in the Indus Script, in Gergeory L. Possehl, Harappan Civilization: A Contemporary Perspective, Oxford & IBH Publishing Co., 1982
56.Gregory Possehl ,The Indus Civilization A Contemporary Perspective,
Altamira Press, January
57.Ardeleanu-Jansen, Alexandra 1983. Stone sculptures from Moenjodaro. Interim Reports, Vol. I. ISMEO- Aachen University Mission. Aachen.pp.139-157.
58.Joshi J.P. & Asko Parpola 1987. Corpus of Indus Seals and Inscriptions (=CISI). Vol. I: Collections in India. Helsinki.
59.Knorozov Y.V. et al 1981. Proto-Indica 1979. Moscow.
60.Lal B.B. 1960. From Megalithic to the Harappa: tracing back the graffiti on pottery. Ancient India, 16, pp. 4-24.
61.Mahadevan I. 1977. The Indus Script: Texts, Concordance and Tables (=ISTCT). Archaeological Survey of India. New Delhi.1998.
Evolution of Ethno-Archaeological Model
1.Nazeer Ahmad Chaudhry, Integration of TCP/IP Protocol Suites with Cryptographic Security approved Ph. D. Electrical & Electronics Engg.) In Total Technology thesis at University of Bradford U.K.
2.Nazeer Ahmad , Secure MIS book draft sent to Artic House Norwood
3.Nazeer Ahmad, Secure MIS in Business Communication, B.M.A. Preston University Research Paper in MIS subject.
4.Nazeer Ahmad ,Protection of Radio Tele-printing Circuits, The Qasid Magazine ,Military College of Signals , NUST Campus Rawalpindi, 1987,pp 25-29
5.Nazeer A. Chaudhry ,Protection of Speech and Data Communication Circuits , The Qasid Magazine ,Military College of Signals , NUST Campus Rawalpindi, 1988,pp 52-56
6.Nazeer Ahmad ,Neo-Communication Security Environments, The Qasid Magazine ,Military College of Signals , NUST Campus Rawalpindi, 1990,pp 25-29
7.Nazeer Ahmad Chaudhry ,Communication Systems , MS Thesis MUET Jamshoro 1990-1992,
8.N. A. Chaudhry , Protection of Electronics & Electrical Equipment, The Hilal Magazine , ISPR Publication , volume 22 , 22-29 December 1994
9.N. A. Chaudhry , Tele-computers and Security Beyond Year 2000, The Hilal Magazine , ISPR Publication , January 1995
10.N. A. Chaudhry , Tele-computers and Security Beyond Year 2000, The Qasid Magazine ,Military College of Signals , NUST Campus Rawalpindi, 1994
11.N. A. Chaudhry , Tactical Nuclear Operations : Indian Option for 21st Century, Pakistan Defence Review, Volume 6, 1994, pp 80-92
12.N. A. Chaudhry , Integrated National Defence , Pakistan Army Green Book, 1991, pp343-346
13.N. A. Chaudhry , Safety Equipment for Nuclear Operations , T.S.O. Research Paper , E.M.E. College NUST Campus Rawalpindi, 1985
14.Nazeer Ahmad. Chaudhry , Pre- Evolution History Corps of Signals 1847-1947, SRC Publishers Hyderabad, 1992
15.Nazeer Ahmad. Chaudhry, Design and Development of Secrecy Electronics Communication System, M. Phil. ( Electronics Engg. ) thesis at MUET Jamshoro, 1993-1995
16.Nazeer Ahmad. Chaudhry , Electronics Warfare Doctrine Under Hostile Environments , Pakistan Army Green Book, 1991, pp 287-290
17.N. A. Chaudhry , Cryptographic and Computer Security , The Hilal Magazine , ISPR Publication , volume 24 , 19 January 1995
18.N. A. Chaudhry ,Evolution of Codes and Ciphers , The Hilal Magazine , ISPR Publication , 8 February 1995
19.N. A. Chaudhry , Cryptographic Security Systems , The Hilal Magazine , ISPR Publication , volume 20 , 15 December 1994
20.N. A. Chaudhry , Protection of Electronics & Electrical Equipment, The Hilal Magazine , ISPR Publication , volume 22 , 22-29 December 1994
21.N. A. Chaudhry , Axiomatic Educational Strategy for 21st Century , Research Paper presented at IEEEP Lahore ,1995 and published in local press
22.Nazeer Ahmad , Quality Education , Pakistan Observer Daily, 18 November 1998
23.Nazir Ahmad Chaudhry, Education System & National Development , The Jung Daily, 6 February 1995
24.Nazir Ahmad Chaudhry , A Short History Of Lahore & Its Monuments, 2000, Sang-e-Meel Publisher Lahore
25.Nazeer Ahmad, Legal Settlement of Kashmir Problem , Pakistan Army Journal , U.N. and Kashmir Issue , Pakistan Observer Daily, 15 November 1994
26.Nazeer Chaudhry , Islamic Requirements of Justice System, , Daily Markaz, 22 February1998 Islamabad
27.Nazeer Chaudhry , Islamic System of Saudi Arabia , Daily Markaz, 8 September 1998 Islamabad
28.Nazeer Ahmad , Face Reading : Integration of Forecasting and Prediction Technologies for Solution of Problems , Bazem –i- Alm –o-Fun Islamabad 2000
29.Nazeer Ahmad , Solution to National Problems , Daily Markaz, 21 September,1998
30.Nazeer Chaudhry, How to Reduce Budget Deficit , Daily Markaz, 3 April,1999, 4 April,1999, 11 April,1999, Islamabad
31.Nazeer Ahmad , Solution to Public Problems , The Exclusive Weekly, Islamabad, 26 September 1996
32.Nazeer Chaudhry, Budget and Unemployment , Asas Daily , 20 June 1999
33.Nazeer Ahmad , Time to Shake Hands With India , The Exclusive Weekly, Islamabad, 16 July 1991
34.Nazeer Ahmad , Face Reading : Integration of Forecasting and Prediction Technologies for Solution of Problems , Defense Digest Monthly, October 1992, pp 53-87
35.Nazeer Ahmad, Constitution of Pakistan and Peoples’ rights , 2004
36.Nazeer Ahmad , We can’t Progress Without Science Education, Pakistan Observer Daily, 2 November 1994
37.Nazeer Chaudhry, South Asian Economy and Kashmir , Al Akhbar Daily, 16 October 1999
38.Nazir Ahmad Chaudhry, Peace, Security &Development, Daily Markaz, 17 Agust,1998, Islamabad
39.Nazir Ahmad Chaudhry, Harappa : the cradle of our civilization , Sang-e-Meel Publication,2002
40.N. A. Chaudhry , Modern Technology Impacts of Defence , Pakistan Army Journal , 1994, pp62-74
41.N.A. Chaudhry , Tourism Development , The Parwaz Monthly Islamabad, June 1999
42.Nazir Ahmad Chaudhry, Multan :glimpses, Sang-e-Meel Publication,2002
43.N.A. Chaudhry , Tourism Development in Pakistan , Friday News Weekly, 6 July 1999
44.N.A. Chaudhry , Tourism Development , The Parwaz Monthly Islamabad, September 1999
45.N.A. Chaudhry , Tourism Development , The Parwaz Monthly Islamabad, June 1999
46.Nazir Ahmad Chaudhry, Basanat :a cultural festival of Lahore , Sang-e-Meel Publication,2001
47.Nazir Ahmad , Academic libraries in a developing society ,1984, Sang-e-Meel Publication
48.Nazeer Ahmad , 21st Century Challenges for Our Engineers, Pakistan Observer Daily, 11 December 1994
49.Nazir Ahmad , University library practices in developing countries ,1984, Sang-e-Meel Publication
50.Nazeer Ahmad , New Trends in Energy Generation, Pakistan Observer Daily, 2 November 1994
51.Nazir Ahmad, Oriental presses in the world ,1985, Sang-e-Meel Publication
52.Nazir Ahmad Chaudhry, Eastern Science of Medicine, Pakistan Observer Daily, 18 March 1995
53.N.A. Chaudhry, Kala Bagh Dam , Niwa –i- Waqat Daily, 14 July 1998
54.Nazir Ahmad Chaudhry , Ghulam Rasul Chaudhry , Irrigated Agriculture in Pakistan , Sang-e-Meel Publication,1988
55.Nazeer Chaudhry, Pakistan –US Relations, Markaz Daily 22 July 1998, Islamabad
56.Nazeer Chaudhry, Pakistan –US Relations, Markaz Daily 28 July 1998, Islamabad
57.Nazir Ahmad Chaudhry, Anarkali, archives and tomb of Sahib Jamal : a study in perspective , Sang-e-Meel Publication,2002,
58.Nazir Ahmad Chaudhry, Ground Water Resources in Pakistan, Sang-e-Meel Publication, 1974.Nazeer Chaudhry, Expected Attack on Atomic Instillations Pakistan , Osaf Daily 5June 1998, Islamabad
59.Nazeer Chaudhry, Regional Cooperation and Pakistani Forces, Markaz Daily 30 June 1999, Islamabad
60.Nazeer Chaudhry, Circulation of Money Al Akhbar Daily 17 February 2003, Islamabad
61.Nazeer Chaudhry, Solution of Unemployment Problem , Daily Subha, , 17 April 2004, Islamabad
62.Nazeer Chaudhry, Inflation, Unemployment and Terrorism, Daily Subha, , 9 August 2004, Islamabad
63.Nazeer Chaudhry, Social and Economic Welfare of Society , Daily Ehsas , 6 April 1999, Islamabad
64.Nazeer A. Chaudhry, Strategic Dimension of Pakistan, Submitted to Pakistan Defence Review, 2005
65.Nazeer A. Chaudhry, Solution to Kashmir Problem, Submitted to Pakistan Defence Review
66.Nazeer Chaudhry, How to End Terrorism, Daily Markaz , 8 November 1998 , Islamabad
From: N.A. Chaudhry : My thanks to A. Times for registration . Decrypted Secrets of Harappan Civilization 19oo-1300 B.C. can be used for peace and security in Asia and end of terrorism.Global trade through IVC ( Indus Valley Civilization) worth $7.5 billions and trading of largest oil & gas reserves worth over $ 15 Trillions from central Asia is being blocked because , presnt Asians are not so civlized as compared with the Senate of tragers of Harappan States : Harappa , Mohenjodaro, Dholavera , Lothal and Gedrosia . Dani said during very long interview with me for approval of conclusions on 1st cryptanalysis model on IVC script. ,"South Asia was termed as golden sparrow and every one got the job at his door step . Grains and water was protected and we find best model of social security and protection of human rights.Many scholars tried the kicking mule ( IVC scripts ) to accept the daughter ( any of ancient language like Dravidian , Brahvi, and many others ) or at least to adopt it. Many scholars including Dani, B. B. Lal , Russian Professors , Steve Farmer and Michael from Harvard University , Fairservis and others who confirm our conclusions that we might stop forcing the mule to accept the given daughter. Sunskrit literature evolved in Ganga valley even ignores events like attack by Alender in Indus Valley but the literature evolved in1300-1000 B.C. era according to new dating was made to mention the dried up river Hakrra/ Kangra or Srawati( Mughal -1997) in 1990B.C. as flowing big river. After extensive travelling and research work and spending in 5 years including 7 day journey on helicopter , I conclude that this was excessive floods over 18 recorded by Mark & Possehl and change of coarse by indus that shifted Harappa culture to 2600-1900 B.C. to matured Harappan civilzation. Kot Diji culture (Khan -1965) 3500-2600B.C. was quite diffent culture with differnt mythology motifs and symbols having burials sacrfices and divine god like others. Matured Harappan civilization is different adopting global cult of sun god and King Priest was not a divine god. We are not including methimatical cryptanalysis and we ware not diagreeing to anything.. Dravidian the sopken language was not required to be in written form. Do we have any of local languages in written scripts. The answer on record is no . The oldest culture of stone age is Suma ( Sownan Valley ) 0.5 -2.5 million yera old along with bone of Peking man 0.5 m , Iwaja in Japan , a city under the sea at Indian Gujrat coast , oldest city near dead sea in Jordan and Mehrgarh in Gedrosia of 8000 B.C. We had history as sing subject in oldest culture of the world till 1960s and we have elders using counting system of 20s till 1970s in Suma. According to the research by General Kungham Aryan had left Suma ( the salt range & Kashmir in 1426 B.C. and it was being ruled by Anavas tribe. Aran started arriving around 2500 B.C. in small grups as cattle grazers but they had evolved sunskrit before 1900 B.C. seening a big flowing river Hakra. Dani, Mughal and others call it a seperate river but we call it previous alignment of Indus. The concept of roads and rivers is different for people like us actually moving the troops and their suppies. Let us consider my claim that global trading route and attacking route in South Asia before Grand Trunk road was rougly 10 km wide on both sides of G.T. road. Any one who disagree is posted as logistic commader. I ask him to move the treasure of Alender 7 tons of god and silver. Eva our VP on control desk give him published data that this treasure required 26000 mules and 5000 camels. One unit is 33 men and you require over dozen units for many purposes . Two camel load is required for one man. Muhammad of Ghazni attack for Somnat had 30000 troops and 2 camels were required for one soldier for water and rations. We requre the grazing grounds for cattle, local labour , water replenshment and replacement for sick animals . We require a herd of cattles for ration. It may requre few months to get the convoy moved after prepration of many months.
The terms Block Cipher and Stream Cipher are borrowed from modern cryptanalysis (1). The methods and maxims of cryptology were reviewed to find the decrypted secrets of Let us take a very simple example of a message to be encrypted 46 words and 252 characters with spaces and 204 without spaces.
“His Excellency The King Priest of Harappa State as Chairman of Senate for Global Trading Coordinator in South Asia is pleased to order the new seal and signatures to be taken as final orders for all priests to be enforced from 1 January 1900 B.C. “
Let me complement Marshal (1931) , Wheeler (1956), Mackay , Magan, Ghosh, Wolley , Ghosh, Roy (1953), Possel , Tosi (1993), Walter, Fairservis, Sfaffer , Vats(1940), B.B.Lal, Durani(1981), Jacobson, Terome(1986), Kenoyer (1985), Khan F.A.(1965), Ratnagar(1991) and many others who contributed to Indus Valley research. Iravatham Mahadevan seems to be greater scholar when he sys that he could n't decipher the scripts inpite of his over 40 yeras research work. Ahmad Hassan Dani , B.B. Lal and Russian professors are the greates who disagreed to excellent research work by Asko Parpola. Being student of topsecret science Cryptology since childhood , I was associated with code and ciphers. After long discussion with Dani about above researchers and scholars and his work with some of them , we came to the claim of decipherment by Jha N and Rajaram (2000) that I thought the broken seal by Mackay showing rear portion of bull being called hoof of a horse. Dani said smiling , " We am actually Vani from Central Asia hence I would like to apprecite the work by Brahamans ". Then added that government funding is very limited and any effort like the effort of Jha N and Rajaram has to be appreciated but we mightn't agree with decipherment if it is not correct. Then he narrated all the conversation with Parapola and finally he disagreed
My highest compliments to all concerned for excellent site."Sir, You have taken a right step to get those Swings removed from site of Harrapa" , Visitors thanked great scholar Dani when I visited his house in 2005. I had taken years to get it done by publishing many articles requesting peoples to create more facilities at cultural heritage sites. My kids and wife would had been cursing me for taking them to Harrapa quite often , My family was not craking Indus Scripts in 1989 because I had more than one computer as Manager Army Computer Club Okara but they had to crack Indus Scripts in 1995 becaue we had just one 486 computer for 3 kids and myself. What attraction kids and families had in ruins visiting 7th time.
“ What you think about round stone with stone round rod in the center and other on the top with hole in the center like grinding stone on top” , my expert visitor Egyptian asked on my 7th visit to Museum of Sasi & Punu two lovers near Twin port Karachi. Being from stone age cultural area , still using hand grinding in 1980 , acting as guide to my guest during last 6 tours , I thought it some sort of grinding though grinding stone are opposite to this , top has a wooen handle to move the stone , hole in the center has wooden piece a slot to where fulcrum from lower stone stone rest. Lower stone has a hole and tappered wooden piece is used for adjust ment of fuckrum. “ But how you would move this set for grinding , this is from tepmle used by issueless women “ , my expert visitor guided me on 7th visit.
My compliments to Thailand tourism , Ms Nani and the driver , she guided me in such an excellent fashon in 1995 that I still remember her. “ No guidence in the way , I would sit with driver , you have to be VIP not speaking a word “ , Nani gave the briefing on a cup of coffe before we started for visit of Royal Palace. She was such an excellent guide that she even gave out out cost of golden budda’s constume , golden bricks on the outer wall of golden temple. They had even kept book on Bhuddaism in my room. Bhudaism started from Taxila Pakistan but we have to make living model of previous prehistoric cultures of snake worshipers and other
Historical Perspective
1st success decryption of Indus Scripts confirmed through works of Dani, B B Lal , Mehdewan, Fair Server , Mark, Russian Professoers and many others in the century was approved by Dani in 2005. South Asia as most peaceful global trader and protector of global trading routes was known as ‘golden sparrow’.Everyone got job at his home and economy was stable. “ We must share our research work because there is no government support” Dani said . We have many secrets from Indus Script decryption that can make South Asia as most peaceful region for global trading. Global Peace Mega Project at. twitter.com/#!/nazeeraahmadch. We salute Anhazari for greatmove against anti corruption
Harappan civilization reached improbable heights and evolved amazing scripts .
Ancient inscriptions and pictorials starting from Mehrgarh Gedrosia 7000 BC till fall of civilization have always been an enigma. The glories of the ruined cities and their amazing un-deciphered script had many researchers imagining a gentle society of priests and scribes. Our decrypted secrets explain a culture that reached the heights of artistic achievement during 1900-1300 BC termed as Harappan civilization. New clues, unearthed from research on ruins and from our decrypted secrets point to new civilization of global trading termed as Matured Harappan
The settlement of Kot Diji culture mostly remained l hidden under the ruins of Mohenjodaro , Harappa and other big cities now known as Harappan Civilization 2600-1900 BC . Ethno-archaeological model is assuming much as it was when the first 50 hunting groups arrived in perhaps 8000 – 7000 BC connected with the arrival of Adam on earth. A dense forest , marshes and barren land where wild animals ruled was shared by manlike creatures . scarlet macaws, toucans, and vultures nest in towering tropical hardwoods. Scorpions , mountain , goats , fish , water buffalos lived together . These creatures and monkeys swing from branches and vines and howler monkeys bellow in the distance. It had been a land of jungle , marshes , mud, serpents and sweat, and tigers and horned tigers the lord of the jungle . The earliest arrivals of these creatures has been excavated in Samma Soan Valley of stone age where we find caves is probably had no choice—overcrowding elsewhere may have forced them into this forbidding environment. But once there, they mastered its challenges. Settling near rivers, lakes, and swamps, they learned to maximize the thin soil's productivity. They cleared the forest for maize, squash, and other crops by slashing and burning, much as today's Maya do, then re-enriched the land by alternating crops and letting fields lie fallow.
As populations grew, they adopted more intensive methods of cultivation—composting, terracing, irrigation. They filled in swamps to create fields and carried silt and muck from bottomlands to fertilize enclosed gardens. Artificial ponds yielded fish, and corrals held deer and other game flushed from the forest. The ancient Maya ultimately coaxed enough sustenance from the meager land for several million people, many times more than now live in the region.
Over the centuries, as the Maya learned to prosper in the rain forest, the settlements grew into city-states, and the culture became ever more refined. The Maya built elegant multiroom palaces with vaulted ceilings; their temples rose hundreds of feet toward the heavens. Ceramics, murals, and sculpture displayed their distinctive artistic style, intricate and colorful. Though they used neither the wheel nor metal tools, they developed a complete hieroglyphic writing system and grasped the concept of zero, adopting it for everyday calculations. They also had a 365-day year and were sophisticated enough to make leap-year-like corrections. They regularly observed the stars, predicted solar eclipses, and angled their ceremonial buildings so that they faced sunrise or sunset at particular times of year.
Mediating between the heavens and earth were the Maya kings—the kuhul ajaw, or holy lords, who derived their power from the gods. They functioned both as shamans, interpreting religion and ideology, and rulers who led their subjects in peace and war. Demarest and others have described the Maya centers as "theater states" in which the kuhul ajaw conducted elaborate public rituals to give metaphysical meaning to movements of the heavens, changes of the calendar, and the royal succession.
Behind the cloak of ritual, the Maya cities acted like states everywhere, making alliances, fighting wars, and trading for goods over territory that ultimately stretched from what is today southern Mexico through the Petén to the Caribbean coast of Honduras. Well-worn trails and stucco-paved causeways crisscrossed the forest, and canoes plied the rivers. But until Fire Is Born arrived, the Maya remained politically fragmented, the city-states charting their own courses in the jungle.
By 378 Waka was a prestigious center, boasting four main plazas, hundreds of buildings, temple mounds up to 300 feet (90 meters) tall, ceremonial palaces clad in painted stucco, and courtyards graced with carved limestone altars and monuments. A trading power, it occupied a strategic location on the San Pedro River, which flowed westward from the heart of the Petén. Its market was filled with Maya foodstuffs such as maize, beans, chilies, and avocados, along with chicle harvested from sapodilla trees to make glue, and latex from rubber trees to make balls for ceremonial games. Exotic goods found their way to Waka as well. Jade for sculpture and jewelry and quetzal feathers for costumes came from the mountains to the south, and obsidian for weapons and pyrite for mirrors from the Mexican plateau to the west, the domain of Teotihuacan.
A sprawling metropolis of 100,000 people or more—perhaps the largest city in the world at the time—Teotihuacan left no records that epigraphers have been able to decipher. But its motives in dispatching Fire Is Born to the Maya region seem clear. Waka sat on a promontory overlooking a tributary of the San Pedro with a protected harbor, excellent for berthing large canoes. "It was a perfect staging area" for military action, notes Southern Methodist University archaeologist David Freidel, co-director of excavations at Waka. Which may be precisely what Fire Is Born had in mind.
Waka appears to have been key to the envoy's mission: to bring the entire central Petén into Teotihuacan's orbit, through persuasion if possible, force if necessary. His principal target was Tikal, a kingdom 50 miles (80 kilometers) east of Waka. Tikal was the most influential city-state in the central Petén. Bring Tikal into the fold, and the other cities would follow.
Fire Is Born's soldiers were probably shock troops, designed principally to display his bona fides and demonstrate good faith. He needed reinforcements, and he had come to Waka to get them. In return, he could offer the goodwill of his patron, a mysterious ruler known from inscriptions as Spear-thrower Owl, probably a highland king, perhaps even the lord of Teotihuacan.
Waka's ruler, Sun-faced Jaguar, apparently welcomed Fire Is Born. Based on hints in texts from Waka and other sources, Freidel, project co-director Héctor Escobedo, and epigrapher Stanley Guenter suggest that the two rulers cemented their alliance by building a fire shrine to house the sacred flame of Teotihuacan.
Along with moral support, Fire Is Born probably secured troops. His expeditionary force likely carried the spear-throwers and javelins typical of Teotihuacan and wore backshields covered with glittery pyrite, perhaps meant to dazzle the enemy when the soldiers spun around to hurl their weapons. Now warriors from the Petén, equipped with stone axes and short stabbing spears, swelled their ranks. As armor, many wore cotton vests stuffed with rock salt. Eleven hundred years later, the Spanish conquistadores shed their own metal armor in the sweltering rain forest in favor of these Maya "flak jackets."
The military expedition most likely set out for Tikal in war canoes, heading east, up the San Pedro River. Reaching the headwaters, the soldiers disembarked and marched either along the river or on the canyon rim overlooking it.
Garrisons probably dotted the route. News of the advancing column must have reached Tikal, and somewhere along the stretch of riverbank and roadway, perhaps at a break in the cliffs about 16 miles (26 kilometers) from the city, Tikal's army tried to stop Fire Is Born's advance. Inscribed slabs, called stelae, later erected at Tikal suggest that the defenders were routed. Fire Is Born's forces continued their march on the city. By January 16, 378—barely a week after his arrival in Waka—the conqueror was in Tikal.
The date is noted on Tikal's now famous Stela 31, which yielded early clues to Fire Is Born's importance when David Stuart of the University of Texas at Austin deciphered it in 2000. The second passage on the stela records what happened after the city fell: Tikal's king, Great Jaguar Paw, died that very day, probably at the hands of the vanquishers.
Fire Is Born appears to have dropped whatever pretense he had assumed as a goodwill ambassador. His forces destroyed most of Tikal's existing monuments—stelae put in place by 14 earlier rulers of Tikal. A new era had begun, and later monuments celebrated the victors. Stela 31, erected long after the conquest, describes Fire Is Born as Ochkin Kaloomte, or Lord of the West, probably referring to his origins in Teotihuacan. Some Maya experts have also suggested another meaning: that Fire Is Born represented a faction that had fled to the west—to Teotihuacan—after a coup d'état by Great Jaguar Paw's father years earlier and had now returned to power.
It apparently took Fire Is Born some time to pacify Tikal and its environs. But a year after his arrival, Tikal's monuments record that he presided over the ascension of a new, foreign king. Inscriptions identify him as the son of Spear-thrower Owl, Fire Is Born's patron in Teotihuacan. According to Stela 31, the new king was less than 20 years old, so Fire Is Born probably became Tikal's regent. He was certainly the city's de facto overlord.
In the years that followed the conquest, Tikal itself went on the offensive, expanding its reach across the Maya region. Fire Is Born appears to have masterminded the campaign, or at least inspired it. References to him have been identified in cities as distant as Palenque, more than 150 miles (240 kilometers) to the northwest. But the most poignant testimony to his empire-building comes from Uaxactún, just 12 miles (19 kilometers) from Tikal. There a mural shows a Maya nobleman giving homage to a warrior in Teotihuacan regalia—perhaps one of Fire Is Born's troops. A stela depicting a similar warrior guards a tomb where archaeologists found the remains of two women, one pregnant, a child, and an infant. Freidel and others have concluded that these were the remains of Uaxactún's royal family, slain by Tikal's forces. The king, presumably, was taken to Tikal and sacrificed there.
Decades after the arrival of Fire Is Born and long after he must have died, the aggressive rulers of Tikal continued to invoke Fire Is Born and his patron state, Teotihuacan. In 426, Tikal took over Copán, 170 miles (274 kilometers) to the south in present-day Honduras, and crowned its own king, Kinich Yax Kuk Mo, who became the founder of a new dynasty. A posthumous portrait shows him wearing a costume typical of central Mexico—a reference to Teotihuacan—and like Fire Is Born, he bore the title Lord of the West.
Some Mayanists believe that Tikal was acting as a vassal state for Teotihuacan, expanding its dominion throughout the Maya lowlands, with Fire Is Born acting as a kind of military governor. Others see him less as a conqueror and more as a catalyst who spurred Tikal to expand its own power and influence.
His fate is a mystery. There is no known record of his death, and no evidence that he ever ruled a Maya kingdom. But his prestige lived on. The Waka stela recording his arrival there wasn't erected until a generation later, indicating that even a long-ago visit from the great Fire Is Born was a matter of civic pride.
For more than a millennium, the Maya had entrusted their religious and temporal well-being to their god-kings. These leaders displayed their might and majesty in lavish rituals and pageants, in opulent art and architecture, and in written records of their triumphs, inscribed on stone, murals, and ceramics.
The system prospered—indeed, its excesses created the artistic achievements and learning that defined the Maya as one of the ancient world's great cultures—as long as the land could satisfy people's basic needs. This was easy at first when cities were small and resources relatively plentiful, but over time, growing populations, an expanding nobility, and rivalry between the city-states strained the limits of the environment.
Today the Petén, geographically the largest province in Guatemala, has a population of 367,000, living in isolated towns scattered through a forested wilderness. In the eighth century, by some estimates, ten million people lived in the Maya lowlands. The landscape was an almost unbroken fabric of intensely cultivated farms, gardens, and villages, linked by a web of trails and paved causeways connecting monumental city-states.
Maya farmers were well schooled in sophisticated techniques designed to get maximum production from delicate tropical soils. But beginning in the ninth century, studies of lake-bed sediments show, a series of prolonged droughts struck the Maya world, hitting especially hard in cities like Tikal, which depended on rain both for drinking water and to reinvigorate the swampland bajos where farmers grew their crops. River ports like Cancuén might have escaped water shortages, but across much of the Maya region the lake-bed sediments also show ancient layers of eroded soil, testimony to deforestation and overuse of the land.
When bad times came, there was little the kuhul ajaw could do to help their people. Monoculture farming—growing one staple food crop that could be accumulated and stored for hard times or for trade—could not be sustained in the rain forest. Instead, each city-state produced small quantities of many different food items, such as maize, beans, squash, and cacao. There was enough, at least at first, to feed the kingdom, but little left over.
Meanwhile, Maya society was growing dangerously top heavy. Over time, elite polygamy and intermarriage among royal families swelled the ruling class. The lords demanded jade, shells, feathers from the exotic quetzal bird, fancy ceramics, and other expensive ceremonial accoutrements to affirm their status in the Maya cosmos. A king who could not meet the requirements of his relatives risked alienating them.
The traditional rivalry among states only made matters worse. The kuhul ajaw strove to outdo their neighbors, building bigger temples and more elegant palaces and staging more elaborate public pageants. All of this required more labor, which required larger populations and, perhaps, more wars to exact tribute in forced labor from fallen enemies. Overtaxed, the Maya political system began to falter.
This period marked the golden age of Classic Maya civilization. The kuhul ajaw were in full flower in these two great alliances, competing in art and monuments as well as in frequent but limited wars. Calakmul defeated Tikal in a major battle in 562 but destroyed neither the city nor its population. Eventually Tikal rebounded and defeated Calakmul, subsequently building many of its most spectacular monuments.
Simon Martin, with Nikolai Grube of the University of Bonn, compares the Tikal-Calakmul rivalry to the superpower struggle of the 20th century, when the U.S. and the Soviet Union competed to outdo each other in fields ranging from weaponry to space travel. With neither side ever able to gain the upper hand, the Cold War arguably brought stability, and so did the standoff in the Maya world. "There was a certain degree of destruction" because of the rivalry, says Guatemalan archaeologist Héctor Escobedo. "But there was also equilibrium."
It did not last. Martin suggests the balance may have been intrinsically unstable, like the competition among the city-states of ancient Greece, or the nervous grappling between North and South in the United States prior to the Civil War. Or perhaps an overstressed environment finally caught up with the proud Maya powers, bringing a new edge of desperation to their rivalry. Either way, the unraveling began at the small garrison state of Dos Pilas, near the Pasión River downstream of Cancuén.
In 630 Tikal, trying to reassert a presence along Pasión River trade routes increasingly dominated by Calakmul, expanded an existing outpost near two large springs—pilas, in Spanish. The site had little else to recommend it. Dos Pilas grew no crops and sold nothing. Scholars call it a "predator state" that depended on tribute from the surrounding countryside. War, for Dos Pilas, was not only a ritual to glorify kings and appease gods. War was what Dos Pilas did to survive.
The kingdom's history of violence and duplicity began when Tikal installed one of its princes, Balaj Chan Kawiil, as Dos Pilas's ruler in 635. The garrison slapped together a fancy-looking capital for the young prince, using carved facades to mask loose and unstable construction fill. But in 658 Calakmul overran Dos Pilas and drove Balaj Chan Kawiil into exile.
We know the next chapter thanks to a thunderstorm that toppled a tree at Dos Pilas six years ago, exposing a carved stairway hidden beneath its roots. Inscriptions on the stairway reveal that Balaj Chan Kawiil returned two years after his exile—but as a Calakmul surrogate. Dos Pilas's turncoat king helped Calakmul cement its control over the Pasión Valley during the next two decades. Then Calakmul delivered fateful news. Its rulers ordered Balaj Chan Kawiil to fight his brother in Tikal itself.
For a time, fleeing nobles could find refuge in Cancuén, a quiet port at the headwaters of the Pasión River. Even as downriver cities sank into chaos during the eighth century, Cancuén prospered by trading luxury items and providing sumptuous lodgings for elite visitors. The architect of this golden age was King Taj Chan Ahk, who came to power in 757 at the age of 15. Cancuén had a long history as a strategic trading post, but Taj Chan Ahk transformed the city into a stunning ceremonial center. Its heart was a 270,000-square-foot (25,000 square meters), three-story royal palace with vaulted ceilings and 11 courtyards, made of solid limestone and elegantly placed on a riverside promontory. It was a perfect stage for a Maya god-king, and Taj Chan Ahk was master of the role, even as it was dying out elsewhere.
There is no evidence that Taj Chan Ahk ever fought a war or even won a battle. Instead he managed to dominate the upper Pasión Valley for nearly 40 years by coaxing advantage through patronage and alliances. An altar monument at Cancuén dated 790 shows him in action, engaged in a ceremonial ball game with an unknown noble, perhaps to celebrate a treaty or a state visit.
Taj Chan Ahk died in 795 and was succeeded by his son Kan Maax, who sought to trump his father by expanding the palace. But pomp and ritual—the old trappings of kingship—could no longer hold the Maya universe together. Within five years the spreading chaos had reached the gates of the city. In one terrible day its glory winked out, another light extinguished in the world of the Classic Maya.
Nazeer Ahmad Chaudhry
Independent Researcher from Pakistan
Author & Researcher: Decryption of Harappan Ciphers 1st successful solution in a century
President TPI Inc., President IT Genetics , Manager Asia Women Global Justice Group , Chairman Welfare Committee,
TPI has offered over 0.5 million free predicted solutions at all levels. Integrated solution based on Borderland Sciences, cryptanalysis, forecasting techniques Delphi, Scenarios and multi scenarios, war gaming and other spiritual techniques. We attach no claim with free predicted solutions. Error correction techniques and analysis may be carried out by users.
An analysis might be carried out if I can be of any use for establishing global peace by ending terrorism. I have been subjected to over 30 killing attacks, killing of over 10 members of my family and losses in millions. I have given details at petitions at Care-2, Peace pink, yahoo and other comments. Mega project research work aimed at establishing peace and security at global level by ending terrorism. I desire global board of directors sponsored by UNO to come forward for benefits of all.
I offer 1st decryption of Harappan Scripts in a century; the decrypted secrets not yet published have solution to many problems. The strategic location of Pakistan offer global trading of $ 7.5 billion per year to global community, oil and gas trading of over $ 15 trillions. I have been trained by over 250 foreign telecomm firms; I had lot of interaction with my friends from many countries as class fellows, R&D Engineer at Research Establishment, visit to Thailand, Ministry of Interior Saudi Arabia Border Guards, as operational engineer, as Zonal Manager of NGO and service in the army. I have given lot of material at Internet. My friends , colleagues , group members and others can carry out an analysis of mega project including integrated energy , renewable energy , befouls , safety and security of global trading, safe train link, herbal foods , new employments , new concepts in housing , overhauling of education systems , innovations and integration of new global technologies and many others.. We must establish an accountability system to stop official terrorists and corrupt gangs failing all the global projects.
Mega Project: Problems in offering Global Solutions
The establishment of global peace and stability by ending terrorism has been delayed due to 30 killing attacks on me, killing of 10 members of my family, loss in millions, terrorists attack on 3 sick and crippled women of 3 families, 11 of witnesses and me. Petitions have been registered. May I request global peace lovers to sign the petitions; they may not display their names.
Research Interests Nazeer ’s fundamental research is on discovering and understanding the problems and offering free solutions by forecasting/prediction through economic, social, organizational and technical interactions and techniques evolved through TPI Inc. Over 0.5 million free solutions have been offered at all level but aim of ending terrorism, corruption and prevention of fraud at any level has yet to achieve. Research Projects • Research in any field that can give protection to mankind from fraud, terrorism and human right protection. • Ethno-archaeological Model on Harappan Ciphers: Decryption of Harappan Cipher is over 30 years research project, the 1st successful cryptanalysis in the century • Axiomatic Education Strategy for 21st Century • Prevention of Fraud: Nazeer and his wife Hamida are heir to the lands & property of about 7 families hence an effort underground had been going on for killing of every member of this family. It is very interesting research work scanning the centuries how people slaughter others to become landlords by using fraud and terrorism. • Security and public policy was forced on Nazeer to accept almost all responsibilities in Home County being heir to 7 people. He suffered over 30 killing attacks, killing of 10 members of his family by the snakes brought up by them; the relatives of his step mother.
Contents
[hide]
•1 Education
o1.1 Experience
o1.2 Research Work
•2 Projects
o2.1 Publications:
[Edit] Education
B.Sc. Telecomm Engineering, B Sc Honors, Technical Graduate NUST-EME, LLB, PEC, MIE Pak, IEEEP, IEEE, IEEE Computer Society, IEEE- ISST
MBA , M. Phil. Electronics Engineering , MA , Cryptology NUST-MCS , Arabic AIOU , Ph D Total Technology approved researcher Bradford
•B.Sc. (Telecomm. Engineering), Member:PEC,IEEE &Computer Society IEEE USA MIE (Pak.)
•M.B.A. Preston Univ. 1995 , M.A.( Political Science), B.Sc. (Honors War Studies), L.L.B. , Arabic Diploma AIOU Islamabad
•Doctor of Philosophy in Total Technology at University of Bradford UK approved researcher in since 1995. M Phil at MUET was accepted for credit in Ph.D. Second part M.B.A completed from Preston University USA, Courses /research/ 15 years experience/foreign firm training from 250 firms as R&D engineer in cryptographic security completed. Member PEC , TSO graduate from NUST Campus ,Advance Cryptology Course , Refresher Cryptology Course from NUST
•M. Phil. (Electronics Engineering,) Cryptology (NUST), Technical Staff Course (NUST,, Ph.D. (Electrical/Electronics Engineering) approved researcher at Uni. of Bradford U.K. Masters of Science and M Phil at MUET Jamshoro Pakistan was got transferred for PhD
•M.B.A. from Preston University USA from Islamabad Campus getting 98 % in MIS, Organizational Communication and International Marketing subjects. (98 % marks in Information Theory in Advance Cryptology NUST Campus. M.A. (Political Science) from Sindh Uni.
[edit] Experience
•1996-1997 Telecommunication Engineers at Ministry of Interior Saudi Arabia Border Guards
•1978- 1994 Telecommunication Engineer in Sindh and Baluchistan Provinces , Technical Staff Course , Research & Development Engineer at Signals Research Establishment . Telecommunication Engineer and Communication officer in Army 1972-1994
•Teaching: Teaching Assistant and teaching staff for science and technology subjects at Higher Secondary School, Signal Training Center, Computer Clubs, Divisional Battle School NUST Campus MCS, National Institute of Computer Sciences
•Administration: Zonal Manager Hamdard Laboratories Rawalpindi Zone (1998-1999). 24 years experience in Pakistan Army
•Training: Training by foreign Telecom firms from USA, UK, Canada, China, France, Germany, Japan, South Korea, Norway, Sweden and many other countries as R&D Engineer.
Computers: Student Member IEEE USA (1994-95), Manager Army Computer Clubs at Okara and Hyderabad, Teaching Staff National Institute of Computer Sciences Rawalpindi (1995)
•Engineering: Student Member IEEE USA (1994-1997), Telecommunication Member Pakistan Engineering Council, Member Institute of Electrical Engineers Pakistan
[edit] Research Work
Decryption of Indus Valley Scripts has been my research work since last 30 years .This is 1st successful decryption in a century. Dani had confirmed the decryption in 2005 though 1st script was decrypted in 1995 when Secure MIS high security high compression book draft was approved by Artech House USA and Dorrance Publishers USA approved the draft for publication both books not yet published. Rolex Award also approved the research for an award.
B.B. Lal , Russian Professors , and US Scholars Farmer , Sprout , Fair Service, Mark , Durani , F.A. Khan, Mughal and many conclusions of the decryption supported by many other scholars through their written work.
•In 2004, Steve Farmer published, The Collapse of the Indus-Script Thesis: The Myth of a Literate Harappan Civilization, arguing that the Indus valley figures are merely a non-structured symbol system and do not represent a full language.
•In ancient cryptography used by Egyptians or code & ciphers used by lovers, diarists and underworld people, you don't require full language. As a kid, he had just a chance by compulsion to evolve coded language and a writing system to be read by kid girls who could just read Arabic without understanding it.
•All most all the population counted as the people of Indus Valley counted. He was 1st student to qualify Matric (O level) in 1968 and taught new science syllabus to his class as volunteer teacher because his science teacher declined to teach the syllabus unless he had undergone a course.
•He had over 50 of teacher’s 1st &2nd World War soldiers and there were few who had been living in the jungle. His county of 7 treasures in oldest Stone Age culture got electricity in 1990.They used ancient agricultural tools and animal transport like camels, horses, donkeys, bulls and buffalos were used.
[edit] Projects
•Large number of Design and modification projects in Telecommunication Engineering and Cryptology
•Research in any field that can give protection to mankind from fraud, terrorism and human right protection.
•Ethno-archaeological Model on Harappan Ciphers : Decryption of Harappan Cipher is over 30 years research project the 1st successful cryptanalysis in the century
•Axiomatic Education Strategy for 21st Century
•Prevention of Fraud: 50 years Research Work
•Security and public policy was forced on Nazeer to accept almost all responsibilities in Home County being heir to 7 people.
•Codes and Ciphers: Evolution of Coded Language based on Harappan Scripts
•Codes and Ciphers: Evolution of Written Script based on Harappan Scripts
•Design & Development of Maintenance Free Exchange for Desert Working
•Design & Development of Secrecy Electronics Communication System
•Cryptology : Design of High Security High Compression System
•Design & Development of Exchange for Nuclear Warfare
•Design & Development of Battery Charging and Lighting System on Wind Energy
•Design & Development of Energy Saying System
•Decryption of Moenjodaro Scripts
•Decryption of Matured Harappan Scripts
•Herbal Medicine : Medicated Foods and Treatment of Cancer
•Herbal Medicine : New Treatment for Asthma
•Evolution of Recycling Technologies for Low Cost Housing
•Evolution of Integrated Technologies for Energy Crisis
[edit] Publications:
1.Decryption of Moenjodaro Scripts approved in 1995 based on the Thesis: Integration of TCP/IP Protocol Suites with Cryptographic Security approved Ph. D. Electrical & Electronics Engg.) In Total Technology thesis at University of Bradford U.K. Not yet published.
2.Nazeer Ahmad , Secure MIS book draft sent to Artic House Norwood
3.Nazeer Ahmad, Secure MIS in Business Communication, Research Paper in MIS.
4.Nazeer Ahmad ,Protection of Radio Tele-printing Circuits, The Qasid Magazine ,Military College of Signals , NUST Campus Rawalpindi, 1987,pp 25-29
5.Nazeer A. Chaudhry ,Protection of Speech and Data Communication Circuits , The Qasid Magazine ,Military College of Signals , NUST Campus Rawalpindi, 1988,pp 52-56
6.Nazeer Ahmad ,Neo-Communication Security Environments, The Qasid Magazine ,Military College of Signals , NUST Campus Rawalpindi, 1990,pp 25-29
7.Nazeer Ahmad Chaudhry ,Communication Systems , MS Thesis MUET Jamshoro 1990-1992,
8.N. A. Chaudhry , Protection of Electronics & Electrical Equipment, The Hilal Magazine , ISPR Publication , volume 22 , 22-29 December 1994
9.N. A. Chaudhry , Tele-computers and Security Beyond Year 2000, The Hilal Magazine , ISPR Publication , January 1995
10.N. A. Chaudhry , Tele-computers and Security Beyond Year 2000, The Qasid Magazine ,Military College of Signals , NUST Campus Rawalpindi, 1994
11.N. A. Chaudhry , Tactical Nuclear Operations : Indian Option for 21st Century, Pakistan Defense Review, Volume 6, 1994, pp 80-92
12.N. A. Chaudhry , Integrated National Defense , Pakistan Army Green Book, 1991, pp343-346
13.N. A. Chaudhry , Safety Equipment for Nuclear Operations , T.S.O. Research Paper , E.M.E. College NUST Campus Rawalpindi, 1985
14.Nazeer Ahmad. Chaudhry , Pre- Evolution History Corps of Signals 1847-1947, SRC Publishers Hyderabad, 1992
15.Nazeer Ahmad. Chaudhry, Design and Development of Secrecy Electronics Communication System, M. Phil. ( Electronics Engg. ) thesis at MUET Jamshoro, 1993-1995
16.Nazeer Ahmad. Chaudhry , Electronics Warfare Doctrine Under Hostile Environments , Pakistan Army Green Book, 1991, pp 287-290
17.Nazeer A. , Cryptographic and Computer Security , The Hilal Magazine ,19 January 1995
18.N. A. Chaudhry ,Evolution of Codes and Ciphers , The Hilal Magazine ,8 February 1995
19.N. A. Chaudhry , Cryptographic Security Systems , The Hilal Magazine , 15 December 1994
20.N. A. Chaudhry , Protection of Electronics & Electrical Equipment, The Hilal Magazine , ISPR Publication , volume 22 , 22-29 December 1994
21.N. A. Chaudhry , Axiomatic Educational Strategy for 21st Century , Research Paper presented at IEEEP Lahore ,1995 and published in local press
22.Nazeer Ahmad , Quality Education , Pakistan Observer Daily, 18 November 1998
23.Nazir Ahmad Chaudhry, Education System & National Development , The Jung Daily, 6 February 1995
24.Nazeer Ahmad, Legal Settlement of Kashmir Problem , Pakistan Army Journal , U.N. and Kashmir Issue , Pakistan Observer Daily, 15 November 1994
25.Nazeer Chaudhry , Islamic Requirements of Justice System, , Daily Markaz, 22 February1998
26.Nazeer Chaudhry , Islamic System of Saudi Arabia , Daily Markaz, 8 September 1998 Islamabad
27.Nazeer Ahmad , Face Reading : Integration of Forecasting and Prediction Technologies for Solution of Problems , Bazem –i- Alm –o-Fun Islamabad 2000
28.Nazeer Ahmad , Solution to National Problems , Daily Markaz, 21 September,1998
29.Nazeer Ahmad , Solution to National Problems , Daily Markaz, 3 April,1999,
30.Nazeer Ahmad , Solution to National Problems , Daily Markaz, April,1999
31.Nazeer Ahmad , Solution to National Problems , Daily Markaz, 11 April,1999, Islamabad
32.Nazeer Ahmad , Solution to Public Problems , The Exclusive Weekly, Islamabad, 26 September 1996
33.Nazeer Chaudhry, Budget and Unemployment , Asas Daily , 20 June 1999
34.Nazeer Ahmad , Time to Shake Hands With India , The Exclusive Weekly, Islamabad, 16 July 1991
35.Nazeer Ahmad , Face Reading : Integration of Forecasting and Prediction Technologies for Solution of Problems , Defense Digest Monthly, October 1992, pp 53-87
36.Nazeer Ahmad , We can’t Progress Without Science Education, Pakistan Observer Daily, 2 November 1994
37.Nazeer Chaudhry, South Asian Economy and Kashmir , Al Akhbar Daily, 16 October 1999
38.Nazir Ahmad Chaudhry, Peace, Security &Development, Daily Markaz, 17 Agust,1998, Islamabad
39.N. A. Chaudhry , Modern Technology Impacts of Defense , Pakistan Army Journal , 1994, pp62-74
40.N.A. Chaudhry , Tourism Development , The Parwaz Monthly Islamabad, June 1999
41.N.A. Chaudhry , Tourism Development in Pakistan , Friday News Weekly, 6 July 1999
42.N.A. Chaudhry , Tourism Development , The Parwaz Monthly Islamabad, September 1999
43.N.A. Chaudhry , Tourism Development , The Parwaz Monthly Islamabad, June 1999
44.Nazeer Ahmad , 21st Century Challenges for Our Engineers, Pakistan Observer , 11 December 1994
45.Nazeer Ahmad , New Trends in Energy Generation, Pakistan Observer Daily, 2 November 1994
46.Nazir Ahmad Chaudhry, Eastern Science of Medicine, Pakistan Observer Daily, 18 March 1995
47.N.A. Chaudhry, Kala Bagh Dam , Niwa –i- Waqat Daily, 14 July 1998
48.Nazeer Chaudhry, Pakistan –US Relations, Markaz Daily 22 July 1998, Islamabad
49.Nazeer Chaudhry, Pakistan –US Relations, Markaz Daily 28 July 1998, 1974.
50.Nazeer Chaudhry, Expected Attack on Atomic Instillations Pakistan , Osaf Daily 5June 1998,
51.Nazeer Chaudhry, Regional Cooperation and Pakistani Forces, Markaz Daily 30 June 1999,
52.Nazeer Chaudhry, Circulation of Money Al Akhbar Daily 17 February 2003, Islamabad
53.Nazeer Chaudhry, Solution of Unemployment Problem , Daily Subha, , 17 April 2004
54.Nazeer Chaudhry, Inflation, Unemployment and Terrorism, Daily Subha, , 9 August 2004,
55.Nazeer Chaudhry, Social and Economic Welfare of Society , Daily Ehsas , 6 April 1999,
56.Nazeer A. Chaudhry, Strategic Dimension of Pakistan, Submitted to Pakistan Defense Review, 2005
57.Nazeer A. Chaudhry, Solution to Kashmir Problem, Submitted to Pakistan Defense Review ,1995
58.Nazeer Chaudhry, How to End Terrorism, Daily Markaz , 8 November 1998 , Islamabad
59.Nazeer Ahmad Chaudhry , Neo Scenario for Armed Forces of Pakistan , Pakistan Army Journal ( Urdu) , Winter 2009 , pp 25-42
60.ibid, PAJ, The J curve , Rise and Fall of Nations by Ian Beemer , Book Review , pp107-108
61.Nazeer Ahmad Chaudhry , Science & Technology : New Challenges for Defense , Pakistan Army Journal ( Urdu) , Summer 2009 , pp 15-25
62.ibid, PAJ , Curveball: Spies, Lies and the Con Man Who caused a War by Bob Dorgan , Book Review , pp- 85-87
63.Nazeer Ahmad Chaudhry , Nuclear Strategy for Future , Pakistan Army Journal ( Urdu) , Winter 2008 , pp 45-55
64.ibid, PAJ, the Failure of American Foreign Policy and Next Great Crisis in Middle East by Ali M. An sari , Book Review , pp104-106
65.Nazeer Ahmad Chaudhry , Defense Strategy for Future , Pakistan Army Journal ( Urdu) , Summer 2008 , pp 42-51
66.ibid, PAJ , Winning the Right War by Phillips H Gordon, Book Review , pp 85-87