1. Daphne

The Man's Father

20  A water nymph, and daughter of the river god Peneus, Daphne was the first love of Apollo, the god of light and reason. The counterpart of Dionysus, Apollo signified what was rational or intellectual: in accord with the man's intellect or his father (n3:13). As Daphne's element was water, she corresponds to the thought stream or, the understanding (n3:5), what a river signifies in spiritual terms (n2:5; n12:18). Which is a fitting element, for she appeals directly to Apollo's understanding.

21  And so is typified by the number 15, which joins the man's intellect (1), with the understanding or bridegroom (5). It still corresponds to Daphne (1) and, to the man's intellect. If you refer to chapter 6 (n56), I portray the 24-Hour Clock, where each hour is stepped off in 15° increments. Whereby 15° corresponds to 1 o'clock (Daphne), 30° corresponds to 2 o'clock (Jennifer), 45° corresponds to 3 o'clock (Cindy), and so on. The clock then culminates into a 360° circle (24 x 15 = 360), to complete one full day.

22  As I said, the number 15 portrays the Queen of Athens: the culmination or completion of the Gerarai or, one octave (n3,5). Being queen, the Gerarai were her actual extension or, manifestations of the same woman. By which the 14 Images of Kari (n11) appeared unique, as if they were separate women: the first thing that struck me about them. While in some accounts, Ariadne became the Queen of Athens, perhaps giving a clue as to their origin? regarding the fourteen youths and maidens sacrificed to the Minotaur in the Labyrinth (n4; n12:41,49).

23  When Daphne first appears, Apollo shows very little interest in her unkempt manner. That is, until Eros, when mocked by Apollo over who was the better marksman, pierces Apollo with a golden tipped arrow, and strikes Daphne with a blunted lead tipped arrow. Apollo then becomes dazed, and struck profoundly, as Daphne becomes a major revelation to him; while Daphne is struck with indifference. Perhaps Apollo is touched in the way water reflects the light of the sun, as the god of sunlight, which produces a marvelous reflection when a gentle breeze passes over?

24  Maybe this is what struck him so fervently, all these rippling facets of beauty—womanhood—embraced by the light of his golden truth: a woman's beauty reflecting a man's inner truth. To which Apollo makes a quick dispatch, only to have Daphne flee, and evade him by turning into a laurel tree. From whence she's purportedly whisked off to Crete, and becomes Pasiphae, the mother of Ariadne, something I found out years later (n1:20).

25  In many ways her wondrous apparition compares with this great wonder in Revelation 12:1: ". . . A Woman Clothed With the Sun, and the moon under her feet, and upon her head a Crown of Twelve Stars." Which signifies the Advent of the New Church: where being clothed with the sun or, Apollo? signifies the love of the New Church to the Lord, and the crown of 12 stars the embodiment of wisdom, faith or doctrine, to be associated with it; what I refer to specifically in Judith (12) (n110). All of which reflects the understanding (n20), which is of the thought stream; the realm of fresh water, where Daphne finds herself completely at home.

26  When looking for a suitable name for Daphne, I was looking for the feminine of David, which means, beloved; for this is what Daphne signified to me (n17:24). And in retrospect, David, the biblical king who, was without blemish—very much like Apollo—went wild over Bathsheba, to the point of murder, having her husband, Uriah, killed. 2 Samuel 11-12  While it's curious how David caught sight of Bathsheba while bathing: a water nymph, bathing in his thought stream? Her name suggests something similar. Bathsheba later became the mother of Solomon, the wisest man on earth: signifying the understanding or, thought stream. While shortly after Solomon's birth, King David recieved news that the royal city of waters was taken. 2 Samuel 12:24-27  Then there's the Smith River in Northern California, named after the famed explorer Jedediah Smith, i.e., Jedediah being another name for Solomon, and the experience related in the next chapter (n5:19).

27  I was looking through a book of names and found Davida, which did little for me. So I looked at some of the other names and found Daphne, the first name before Davida. And a remarkable story was told, related in part above, suggesting Daphne was the beloved of Apollo. While it's curious how I didn't make the connection between Daphne and the small boys delivering the magazine at my doorstep (n10) until well after I established the names, which is equally impressive! While if any one story best portrays the myth of Eros, it would have to be Apollo and Daphne. Wow! And so brings up a similar experience of mine, which makes it that much easier to relate to:

28  I once knew a young woman who was wild and free spirited, not unlike the beautiful Daphne (n11:178). After moving in next door with her mother, a good friend of mine, I immediately began to have problems. In fact my whole world came crashing down! This was in 1985, with the number 85 corresponding to Daphne, as things got wild and out of hand. She had also moved back from Iowa the 29th state (n6:67), while it all began the day after my 29th birthday, where the number 29 corresponds to Daphne as well. And like Apollo, I didn't care for her unkempt manner: everything was in its place and she posed a direct threat.

29  Over the course of dealing with her I was at a total loss, and wholly devastated! Then one day it dawned on me who she really was: through dreams I had and things her mother said. She was my very soul's image (anima), appearing like a big wonderful sun coming up in my mind—with her standing in its midst! It was a major revelation to me, as she became the whole embodiment of who I was. This is when Cupid struck me! While it was the beginning of the chain of events that led to the writing of this book, making it more fitting that Daphne be the first correspondent (n18) of the New Church.

30  I was then determined to have her, more than anything, and soon gave chase: I pursued her, I entreated her, I drew ever so close, only to have her slip through my grasp at the last moment. Apollo was found grasping the trunk of a laurel tree. It's unfortunate she misconstrued my intentions—as maligned—for it couldn't have been further from the truth. I managed to give her a good scare though, even as Apollo frightened Daphne. I discuss this further in Karen (7) and Justine (8), as well as in chapter 11, at my seventh residence (n11:148).

31  And yet another funny thing happened when we first met. We were down at the river in a forest like setting, not unlike where Apollo encountered Daphne. While at the time she conveyed a special fondness for the river, in how she delighted in being there and liked to play (n11:181). Was it really Daphne, the daughter of Peneus?

"Herd the Cows"

2. Jennifer

The Man's Mother

32  A Celtic name, meaning the white one, Jennifer comes from the name Guinevere. Hence the Guinevere of renown, the wife and beloved of King Arthur. And here, Jennifer signifies the man's will (n3:14), or his wife—the bride dressed in white—and is that part developed through his relating with women or, his feminine side. It also corresponds to his chasing of women. As Jennifer says, "Catch me if you dare!" Not unlike Daphne who flees and turns into a laurel tree. For which reason Laura, has a similar connotation to Jennifer.

33  Jennifer also signifies a man's wisdom or, his science (n1:24), to which the color white has its significance. From this he derives his own notion of what an ideal woman should be—Arthur's Guinevere—and derives his own wife, whom he's at least married to in spirit (n3:1). This can be seen by the example given in Sybil (4) (n51). Where the husband assumes the woman's intellect (3), or her father (Cindy), and the wife assumes the man's will (2), or his mother (Jennifer); as portrayed by the number 32 (Sybil) (n158-163) and, the color white.

34  And so correlates with Dionysus. For in earlier accounts of the myth he ascends to heaven with his mother Semele as his wife (2). And in latter accounts he ascends with his new bride Ariadne (6). While something similar can be said of Jesus and the Virgin Mary. I too have had a similar relationship with my mother, in a representative sense.

35  As the number 12 signifies the man himself (n3:7), it shows Daphne being joined to Jennifer, which is the man's intellect (1) and the man's will (2). And so typifies the Church of Man: everyone being the progeny of both Adam and Noah (n1:24). It's also Judith's number (12), and signifies the New Church (n12:1), as to its tenets of faith or doctrine.

36  Curiously the number 26 portrays something similar (n6:58), which joins Jennifer (2), the man's will, to Vanessa (6), the bride to be. It too corresponds to Judith (12), and shows how a man's will (2), corresponds to his wife (6) (n34). Hence it's fitting that the number 62—the reciprocal of 26—corresponds to Vanessa (6). Jennifer is also related to Jane, in that Jenny, its short form, is more a form of Jane, the feminine of John. And, while it first occurred to me as Jenny, Jennifer seemed more formal, and more appropriate. I sensed this intuitively, before looking up the names. While Kari's sixth image reminded me of a famous Jane. I also understand the name John corresponds to the number 6: i.e., Jonathan and David were bosom buddies (1 Samuel 18:1-4) and David, in accord with the Star of David, is portrayed by the number 6 (n13:3). While according to Swedenborg, the apostle John was the most beloved which, is what the name David means (n26; n11:158). Thus making another connection between the numbers 2 and 6.

37  While it's interesting that my sister Cindy used to live in Michigan, the 26th state (n6:67). And here, I met a lady at work who was from Michigan, whose name was Jean. And though she said she would never return, she nearly always wore a T-shirt that said something about Michigan on it. It seemed a bit odd, but she struck me (intuitively) as the kind of person who corresponded to The Church. It then occurred to me that my sister's best friend in school was named Jean. And I realized Jean was an exact cross of Jenny and Jane and, corresponded to the number 26! (n12:47).

38  Finally, there's the number 126, 1, 2 and 6 combined, which corresponds to Rachel (14) and signifies true love. And here, the number 12 shares the same significance as the number 5, in conjunction with the number 56, which is also Rachel's number: and joins the bridegroom (5) to the bride (6) (n124; n3:8). While the 12 is essentially the same, except it's arranged in the next octave (n3). All of which is illustrated in chapter 6, which depicts the cross and grafting of the walnut treeThe Marriage/567 (n58). And, as the graft occurs at the end of each segment, between Jennifer (2) and Vanessa (6), it shows how Jennifer becomes Jenny, when she's joined to Jane (6) . . ."272."

"Tend the Sheep"

3. Cindy

The Woman's Father

39  Cindy is short for Cynthia, which is Greek for the moon. It's also the title of the goddess Artemis, the perpetual virgin and twin sister to Apollo, often called the virgin huntress. Due to her easy birth, Artemis was charged with overseeing the birth of children and, made protectress over small children. It was Artemis who determined whether a birth was relatively easy or, wrought with extreme pain—even death. While she assisted in Apollo's birth, almost immediately after hers! Such was the nature of Greek myth. And here I understand the name Arthur is derived from Artemis (n11:248).

40  A refined or substantiated version of Daphne (n20), who was of Apollo, Cindy signifies innocence and corresponds to the woman's intellect (n3:15), or her father (3) . . ."171." And, much in the way it takes three sides to form a triangle, signifies the culmination of truth. A number that typifies Cindy most is 31: in accord with Gemini—The Twins, the 3rd sign of the Zodiac and, Artemis (3) and Apollo (1)—the twins, i.e., Artemis was firstborn. While the number 31 portrays the apex of the triangle (n6:80).

41  Hence the number 31 corresponds to Cindy which, happens to be my younger sister's name: she played an integral part in developing this name. While it's interesting how she was born in California, the 31st state (n6:67). I also have an older brother named Ted, who I view more in terms of Apollo—there were three kids in our family, Ted (1), Dennis (2) and Cindy (3)—and lately it seems, he's come to terms with his spirituality. But, as we're speaking of spiritual births, I would have to concede my sister was firstborn. My brother was born in Virginia, the 10th state (n6:67).

42  As Cindy portrays the third, the reign of Zeus (n2:10) was third in succession to Uranus and Cronus. And together, the three comprise The Father (Uranus), The Son (Cronus) and The Holy Ghost (Zeus). Much as Dionysus (or Jesus) comprises the fourth or, The SabbathThe mind rests in its doctrine. And here, Zeus portrays the final or substantiated aspect of God: the third leg of the triangle joining the first, at its apex (31). Much in the way the Israelite Church—and Jehovah—correspond to the third church (n1:25).

43  Also, when Artemis was three years old, Zeus had her come and sit on his lap and ask what she desired most, that he might bestow it on her. She replied by saying she desired perpetual virginity, amongst a few other things. Zeus was quite pleased and said he wished his other children were so uncomplicated in their requests. Needless to say she was one of his favorites. Thus it's apparent why Cindy (3) corresponds to the woman's intellect—or her father! (n3:5,15).

44  Like my sister I was born in California, in Sacramento, i.e., holy sacrament or wine, although I was conceived in Virginia. While here, Dionysus, the god of wine, was born of a virgin, who conceived him by Zeus. California is also renowned for its wine, and Sacramento is its capitol. I have also lived in Sonoma County for several years, one of the major wine producing regions, called The Wine Country. This is where I had the rebirth experience, detailed in the next chapter (n5:1).

45  I also had my 31st birthday in California, in 1987, the same year of this experience: with the numbers 31 and 87 corresponding to Cindy. It's unusual, for I was living in Oregon—and fully intended to stay—until it all fell apart in 1985 and 1986. I've since moved back and forth between California and Oregon, and had my 33rd birthday in Oregon, the 33rd state (n6:67; n11:423).

"Milk the Goats"

4. Sybil

The Woman's Mother

46  Sybil is a variant of Sibyl, who was also one of Apollo's loves. She was known for scorning him and, after falling out with him, became a prophetess. And here, she's portrayed as a withered old woman or, disembodied voice. In the ancient world there were many Sibyls, called prophetess—i.e., what the name implies—who, were affiliated with Dionysus! Thus showing Sybil's correspondence to the intuitive mind (n1:26) or, the woman's will (n3:17). Sybil also sounds phonetically similar to Cybele, the Latin form of Rhea (n18:6), the nature goddess and mother to Zeus—God Supreme. Suggesting a similar connotation to the Virgin Mary.

47  As I said, the fourteen Gerarai portray the feminine will (n2), and are stepped off sequentially. And, similar to the elements of marriage (n3:1), they are viewed as alternating masculine and feminine responses—reciprocally. And here, the odd numbered representations—Daphne (1), Cindy (3), Prudence (5), Karen (7), etc.—portray the masculine standpoint. While the even numbered representations—Jennifer (2), Sybil (4), Vanessa (6), Justine (8), etc.—portray the feminine standpoint. One thing unusual here, is that of all the masculine responses, the woman appears to be looking the man in the face, yet it's the man looking the woman in the face. What he sees is an actual correspondence (n18) of his understanding.

48  Of the feminine responses, however, Sybil is the only one that looks the man in the face—for she knows what she wants! As all the others look away. She's that part of the woman which is dominant, the will, and concerns herself with what is pleasurable and, is often disposed towards arguing. When properly aligned with her husband, the truth, she becomes the true embodiment of good. If not, Sybil is that part of the woman which becomes a whore (n16:68). And, while the Virgin Mary could have been mistaken as such, she was married to the truth, in the deepest sense, and so conceived Jesus (n16:72-73).

49  As Sybil portrays the woman's will (4), and Cindy portrays the woman's intellect (3), the number 43 portrays the woman herself: much as the number 12 portrays the man himself (n35; n3:7). Being Daphne's number, it suggests a woman corresponds to the man's intellect; while both Sybil and Cindy were affiliated with Apollo. Thus where Eve was born of Adam, in accord with the first church (n1:23) and, the man's intellect (n3:13), it suggests the woman resides within the man. Indeed, men tend to be more preoccupied with women in their thinking, than anything else.

50  While both numbers 12 and 43 portray the New Church, as it appears in Revelation 12: "A woman clothed with the sun, and the moon under her feet." And here, the number 12 corresponds to chapter 12, and the number 43 corresponds to the 43rd month, following the 42 months of prophecy by the two witnesses in Revelation 11 (n3:9). And as 43 is Daphne's number (1), this great wonder in verse 1, is not unlike this wondrous apparition of Daphne who appears before Apollo (n23).

51  Perhaps the best way to view Sybil is in terms of marriage. This occurs when the man supplants his intellect (1), with the woman's intellect (3), and assumes the role of her father: he develops Cindy in himself through Jennifer (1-2-3). While the woman supplants her will (4), with the man's will (2), and assumes the role of his mother: she develops Jennifer in herself through Cindy (4-3-2). What you come up with is the number 32, which is still Sybil (n158-163). And so the husband assumes a more substantiated and just role (3), and the wife assumes a more subservient and affectionate role (2). What it suggests is the highest aspect of good—the good of marriage—in accord with Swedenborg's celestial marriage or heaven (n7:8). I might add it can only be accomplished in this way, for the man's intellect by itself is not trustworthy, nor is the woman's will by itself capable of being ruled over.

52  I also see a connection here with the ancient tribes of Israel, specifically Judah, Levi and Simeon—the 4th, 3rd and 2nd tribes. Originally, the tribe of Levi comprised the priesthood and had no territory but, was more closely linked with Judah: i.e., Israel is now the Jewish State and the Levites still comprise the priesthood. As for Simeon, whose cites were to the south, it too was part of Judah's inheritance and was later absorbed. Therefore only these two tribes were without a territory but, were more closely linked with Judah. Hence the relationship with the numbers 4 and 32. Perhaps there's a clue here? While according to Joseph Campbell (n155; n6:108), the number 432 is a very mystical number, and signifies the rhythm of the universe. Heaven in its entirety? (n7:17).

53  Finally I'd like to bring up the young woman named Sybil, who the best-selling book was written about, that later became a movie. After suffering a devastating childhood, her identity had shattered, into 16 personalities. It was something she eventually came to terms with, before becoming a whole person. To me it suggests something very pure—the process of purification itself—and, I'm reminded of the purity of the Virgin Mary.

54  Her dilemma is illustrated when multiplying the number 4 by itself: i.e., Sybil x Sybil. What you come up with is 16, in accord with Jennifer (2)—and, the number of Sybil's personalities! (n16:72). And here, the number 44 or, 4 x 4, also corresponds to Jennifer. Thus I'm reminded of my mother. Remember the 16 women of Elis? (n5,9) and the bull? In many ways her story is just as remarkable. While Dionysus (Zagreus) was torn to pieces as a bull!

55  I suspect the above is a process by which Sybil is truly purified, and so prepared for marriage, as Jennifer. While it's funny how it wasn't until after I determined the name, that I drew the correlation to this woman, which is all the more unusual! (n1:20). Indeed I was tempted to go with the formal spelling, Sibyl, but resisted, for I sensed something intuitively about it. Which was confirmed when I realized this woman's name was the same.

"Let the Horses in"

5. Prudence

The Bridegroom

56  Prudence means exactly what the name implies, prudence, or the qualities thereof. These are the respective qualities of the husband, or bridegroom (n3:18-19), and are indicative to the understanding—or, process of making decisions (n1:27). Yet Prudence is not likened to a prude, which is a form of extremism and opposite to whorishness. What she represents is the medium or, range of acceptability, as she swings between two extremes: of whoredom. I'm alluding to a pendulum here (n6:87). On the other hand, the prude doesn't exist in this state, nor does she attempt to define it. She too can be likened to a pendulum, except in her case the movement is shut down—and standing still.

57  As the pendulum swings, it portrays the past (4), present (5), and future concerns (6). As it swings left, towards Sybil (4), it approaches the past, to what is predetermined, to which a woman's will or mother spirit predominates. As it swings right, towards Vanessa (6), it approaches the future or, one's freedom of choice—the bride to be. And so compares to the Church of Philadelphia, or 6th church. The Liberty Bell? Revelation 3:7  And, as it involves the future, it smacks of ESP or, the 6th sense (n1:29). Remember the movie, The Philadelphia Experiment? As for the movement itself, Prudence (5) portrays the present moment: the process of deliberation that works with one's thought processes, be it past, present or future concerns.

58  Thus Prudence swings between Sybil (4) and Vanessa (6), as portrayed by the number 46 (Sybil). And, being the medium (5), she corresponds to the number 456: which is of Justine (8) and corresponds to justice. The number 64 (8 x 8) is also of Justine and portrays the movement of Vanessa (6) to Sybil (4). Prudence is also hinged upon Karen (7), the pivotal point or fulcrum, as the number 47—the next number after 46—might suggest. This is better illustrated by the numbers 74, 75, 76 and 77 (and 777), which are Sybil (4), Prudence (5), Vanessa (6), and Karen (7), respectively. I further illustrate the pendulum in chapters 6 and 12 (n6:87; n12:51-52).

59  Having said that, I'd now like to mention the prude, which I view as the New Church of the Reformed (n13:1), with its similarity to The Reformation of Emanuel Swedenborg's day. Thus I'm referring to the Foundation of Human Understanding of Grants Pass, Oregon, formerly out of Los Angeles. Headed by Roy Masters, a very revelatory person, he is/was the host of the radio call-in program, Your Moment of Truth. While in many he ways compares to Martin Luther of The Reformation or, a modern day John the Baptist: "There has been none greater, to excel in excellence." Matthew 11:11

60  With this church the axiom, "Be still . . . and know that I am God" Psalms 46:10 is a favorite, together with the idea of time standing still, via the objective mind. While they practice a meditation exercise that effectively induces this state, similar to what I mention in the preface (n6) and, in chapter 19 (n1), which effects a freeze on all undue mental activity, be it daydreaming, morbid thoughts, worry, etc. To which they ascribe the soul standing still—in time—to observe reality.

61  This is all fine and well, and it's an important first step, unfortunately the process isn't complete, and amounts to a glorified masculine will, more in the likeness of Apollo. Where chivalry becomes the high order of the day, and everything is contrasted with the negative and ulterior. A kind of paranoia then sets in, with accompanying feelings of persecution or, persecution complex. Perhaps the best way to view their sect is to compare the development of black and white TV: which was primary and had to come first—to which they apply—to the development of color TV, which came later and is now integral to how we view television.

62  Black and white are also the colors of a skunk, a rather insolent creature; it too sums up their attitude. All a skunk need do is raise its tail to a situation, make a big stink, and walk away totally oblivious. Unfortunately there are lots of dead skunks along the highway! Martyrs? (n13:9,20). Roy Masters also claims to be The Way, To THE WAY (in reference to Christ). Which I don't necessarily dispute, but what I say is, Get the hell out of the way . . . ROY!

63  Another animal with similar markings is a zebra, which is a type of horse. And in the spiritual sense, a horse signifies the understandingonce bridled (n8; n7:21-22). But as I understand a zebra can't be domesticated, hence no understanding, which seems to apply to these people. They can't be taught anything new, except via those preconditions they were taught by, vis-a-vis Roy Masters! Needless to say they're awful listeners! What I say is, "Walk a mile in my shoes!" or, "If a man asks you to walk one mile with him, then walk two!" Matthew 5:41  Remember that?

64  This creed effectively puts a damper on the ecstatic experience, the form of expression associated with Dionysus, and ostracizes the woman's will from religious experience (n13:27). Exhibiting a general lack of color (n61), they shun what is emotional and, most notions of eroticism: "Man was meant to transcend his sexuality," as Roy says (n9:22; n13:32; n19:13). All of which smacks of castration, as opposed to circumcision (n88-90). And here I've heard him say, "You were better off born without them"—i.e., genitals. Which helps explain their brutality, as it reflects what is uncircumcised—or, foreskin over the heart (n9:17-24). I've also heard him say circumcision was of little or no consequence.

65  An austere outlook indeed, it causes the woman to freeze up (frigidity), and adopt the policies of a prude. Remember Daphne? (n23). No wonder Apollo had such poor luck with women! Likewise, the movement of the pendulum freezes up—and time stands still! And so compares with the ten virgins in Matthew: the five who were wise, and carried oil for their lamps, and the five who were foolish, and carried no oil. Matthew 25:1-12  I elaborate further on Roy Masters and the FHU later here (n157-163), as well as in chapters 5-12 (n5:27; n6:43,n53,62-66,89,103-108; n7:31,35,52; n8:1-3; n9:8-9,17-24,29-35; n10:17; n11:58,91-147,156-160,175-176,209-385; n12:5,10,38-46), and give specific detail in chapter 13 (n1). While I discuss Roy's philosophy and how it pertains to the meditation in chapter 19 (n1).

"Slaughter the Pigs"