1  Dionysus replaced Hestia, the goddess of the hearth who, having grown weary of her quarrelsome family, was happy to step down. Hestia signified life's sacred fire, which was central and universal to everything—the essence of things [n17:57]—and, she was the purveyor of peace and unity. Yet some say she didn't step down at all. The self-effacing one, she was the most anonymous of the gods, and her presence was barely perceived. So who's to say she really stepped down?

2  If not, that makes Dionysus the thirteenth god added to Mount Olympus, giving more credence to my parallel between him and Christ at the beginning of the book, thus mandating his close ties with her [n1:3]. And, where Hestia represented the alliance of the mother city with the outer colonies, which took fire from the central hearth, it portrays both Jesus and Dionysus as the thirteenth or central figure. And so signifies the advent of the New Church, both internal and external aspects and, the fulfillment of each religion [n1:2].

The Pantheon

3  Considered the most important of the gods, with his host of names—which were many—it's easy to see how the other gods are complete with Dionysus. And being god of the theater, the role of the good director is to acknowledge those who best portray these archetypes [n1:1]. Therefore I'd like to speak of these deities—Zeus, Apollo, Artemis, Ares, Athena, Demeter, Aphrodite, Hephaestus, Hera, Poseidon, and Hermes, Hestia, and Hades—and show how they correlate. And, while something similar could be said of each deity, where other gods were included in their spheres, why it's called a pantheon [n1:3], the idea is most complete with Dionysus, with his special ability to change forms.

1) Zeus

4  First there was Dionysus' relation to Zeus [n1:2], and indeed, Dionysus was called a second Zeus, particularly when compared with Zagreus, which means "Zeus-like" [n4:9; n5:22]. And, as I said in chapter 2 [n10], it was Orpheus' contention that Dionysus succeeded Zeus' throne. And when he was finally admitted to heaven, he stood at the right hand of Zeus, even as Jesus, often called God Himself, stood at the right hand of Jehovah [n11:242].

2) Apollo

5  Hence Dionysus' relation to his brother Apollo. And, while the two are deemed opposites, they were essential to each other. Now I've already said Apollo corresponds to truth and Dionysus corresponds to good [n4:20; n11:188] but, as Swedenborg contends, the two are wholly dependent and coexist, meaning elements of both are contained in each. And, as good is the fulfillment of truth, it follows good is more complete, i.e., more inclusive of truth. And here, the relationship between Dionysus and Apollo epitomized the height of Greek culture. Swedenborg also says the highest or celestial heaven corresponds to Divine Good, while the lower or spiritual heaven [n7:26] corresponds to Divine Truth. Thus where Dionysus is the god of wine, as Jesus was god of the vine, perhaps it isn't such a paradox when Swedenborg says wine corresponds to Divine Truth?

3) Artemis

6  Thus the parallel between Dionysus and the youth Hyacinthus, the beloved of Apollo who, through the unfortunate throw of the discus, died tragically like Dionysus. While his name clearly correlates with Artemis, or Cynthia, which is another name for Artemis and means the moon [n4:39]. Indeed it was Artemis who nursed him and brought him up. Similarly, Semele's sister Ino, who reared the baby Dionysus as a girl [n11:43,164], was later deified as Leucothea and was herself a moon goddess. Not to mention that Semele means moon and, that Silenus, Dionysus' tutor, means moon man.

4) Ares

7  Where wine is deemed conqueror, there's the relation between Dionysus and Ares, the god of war. While Dionysus had numerous conquests, where one of his surnames was the triumphant one. The main difference between the two, is that Ares was the god of strife and Dionysus was more mild-mannered, like Hestia, except when he was incited or abused—like wine! Then all bets were off! Yet to understand the myth, is to understand there's a fine line between sobriety and getting drunk, that in fact the object is to learn how to be happy without getting drunk. Or else get into a knock-down drag-out drunken brawl?

5) Athena

8  Enter Athena, the goddess of wisdom. Skilled in the art of warfare herself, like Ares, she participated in many wars, but always stood for what was fair and just. She was the intercessor to the Trojan War and, kept a watchful eye overOdysseus [n11:91]. In many ways she was the opposite of Ares, her principle aim being peace which, closely approximates Hestia's title [n1]—and, Dionysus', albeit more militant like Athena. And like Hestia, Athena was a virgin. While for the sake of sobriety and moderation, in accord with the husband (5), Athena invented the bridle [n4:8]. She was also most like Prudence (5) [n4:56].

6) Demeter

9  The god of vegetation and himself a mystery god, Dionysus was initiated into the mysteries of Demeter, the goddess of the grain. Known as the Eleusinian Mysteries or, mysteries of the dead, they involved the secrets of the afterlife. While in earlier accounts, Dionysus was born of Persephone (Zagreus) [n5:22; n4], the daughter of Demeter or, born of Demeter herself, as Iacchus. And, where the bonds between mother and daughter are inseparable, suggesting closer ties with Demeter, Dionysus becomes the god of bread and wine. Sound familiar? Matthew 26:26-30 Mark 14:22-26  And let it be known the mysteries of Demeter also involved the secrets of the couch.

7) Aphrodite

10  And so correlates with Aphrodite who, in her bewitching graciousness, personifies the beautiful Ariadne, Dionysus' wife. Deemed an earthly Aphrodite [n15:33], Ariadne is more closely associated with Aphrodite (Artemis too), both of whom emerged from the sea. While upon graduating into adulthood, Rhea initiated Dionysus into the women's secret mysteries, whereby his worship was held in secret. There are many phallic aspects to his worship as well, with Priapus, a phallic being, the offspring between him and Aphrodite—or, Zeus' penis? And, where Dionysus is born of Zeus' thigh [n5:15 n7:8], it equates with conjugial love, the first and primary love [n6:21; n7:6] from which all others proceed: its masculine realization. Indeed, Aphrodite and Eros were two of his closest friends.

8) Hephaestus

11  Hence the relation to Hephaestus, the god of the forge. Hephaestus was given Aphrodite to wife by Zeus—who, spent most of her time with Ares. And, where the word "nysa" means "lame," one meaning, Hephaestus himself was lame. He was also the son of Hera, who she rejected and cast out of heaven; and yet, was finally reconciled through his works—like Dionysus. Known for the splendid palaces he built for the gods, it bears a likeness to the Dionysian Architects [np:3; n6:31], master builders of the ancient world. Hephaestus also compares to Hades and his subterranean realm. Thus when Dionysus first emerges, he emerges from the underworld [n11:279]; while some accounts claim Hades was his father. And, much in the way Jesus takes on everyone's sin and subjugates the hells [n1:13], it was also Dionysus' task.

9) Hera

12  Upon approaching manhood, Hera drove Dionysus mad [n11:15], similar to the mighty Heracles, whose feats were similar. And like Dionysus, Heracles had to come to terms with Hera. It seems odd that he was named after her, "glory of Hera," for he wasn't her child. But being the son of Zeus, i.e., why she despised him, she unwittingly suckled him as an infant and he received immortality. Thus in coming to terms with her, both were proven by her, and drawn closer, as Heracles draws from her breast. And, where Hera portrays the goddess of marriage, in the strictest sense—or, the queen of household? [n7:46]—it suggests a close affinity to Dionysus. Though it may sound like a paradox, due to the orgiastic nature of his worship [n18:6-9], yet he was the only god to remain monogamous. Its appearance likely derived from conjugial love [n7:6], the first love, from which all others proceed.

10) Poseidon

13  The god of the depths and ruler of the sea, Poseidon was no alien to Dionysus either, for Dionysus was equally at home at sea. An expert sailor himself, he was known for sailing the Aegean and had a flair for delving into the watery depths, where he found sanctuary. [n11:319] And, as Dionysus was born prematurely, he had to fall back asleep before he was reborn. Many a time he plunged into the depths of the unconscious, in accord with Poseidon, to find refuge there, before each awakening. And, similar to what I say in chapter 11 [n101], I had to reconcile myself with Poseidon before I could re-approach life.

11) Hermes

14  The god of commerce and messenger to the gods or, god of synchronicity [n6:51], Hermes delivered Dionysus from his mother's destruction and brought him to his aunt Ino's doorstep [n5:15; n11:164]. As the other gods were closely affiliated with Dionysus, it was Hermes—in his cleverness—who acted as coordinator with Dionysus. And, as Dionysus is called lord of souls, it closely resembles Hermes' title: guide of souls. Hermes is also called father of the nymphs, which compares to Dionysus, whose worshippers were mostly women. Finally, with all the signs attributed to making this book, it's evident Hermes has been at work here. [n5:15; n6:32-33; n11:49-51,164].

The Tree of Life

15  Another example that illustrates the connection between the gods are the factors involving the growth of a tree. In fact, it seems so integral that I've ascribed it to the Tree of Life:

16  Zeus, The Father, is the sun itself, provider of sustenance and warmth and, agent of germination. Everything is born of Zeus. With its relation to monotheism, it gives rise to the diversity of life, signifying all religions or, the Tree of Life in general. Apollo is the sunlight (versus heat), the agent of photosynthesis, as it reacts upon the leaves—which, is more specific to the crown of the tree. While Artemis is the process of photosynthesis, the mystery, shrouded in darkness; as the moon reflects the light of the sun.

17  Ares is the volatility of the sap as it rises, or the force, born of the absolute will of Hera, mother of all wills. Compare testosterone. Athena, more than Apollo, is the crown of the tree, as it unfolds and reflects the light of Zeus, to which the color green applies (chlorophyll). While Demeter is the trunk of the tree, or vessel, which is tied to the soil—the will of the earth and, mystery of resurrection.

18  Aphrodite, foam born of the sea or, Uranus' genitals, is the passion of the sap from below and interplay with light from above. Hephaestus, like Ares, born of Hera's will, without a father, is the restitution, the assimilation of the nutrients from the soil, used to forge and maintain this living structure. While Hera, the queen of heaven, is the tap root and closest to Zeus, a position she guards jealously, for if severed it would spell the end.

19  Poseidon is the water table and root structure, and together with the living tissue, portrays the height of the tree. Hermes is the divine messenger and go-between heaven and earth—the scope and mystery of it and, mystery of the soul. Hestia is life's giving energy, hence the life of the tree, its energy field or aura. While Hades is the soil, accompanied by death and decay, from whence the elements of life are drawn. Even as Dionysus is the tree itself, hence the True Son, more specific to the trunk and mysteries of Demeter.

The Parallel

20  Although my book entails Dionysus, which speaks of his very advent or, second coming, I wanted a way to present the events that occurred in my lifetime, and my viewpoint, that accompanies it. And as his myth was developed thousands of years ago, when he first appeared, enough has been said. Thus I was more preoccupied with drawing a parallel, with his myth the closest relation to my story and, best vehicle for conveying it. Indeed there's a genuine connection here. And so it seems fitting that I begin writing about Dionysus here, at the end of the book. Or, at least that was the idea at the time, since the book has now succeeded fourteen chapters [n37].

21  This chapter was also more of a second thought, for I'd already outlined the first thirteen chapters, and felt most of the territory was covered. But I was thinking specifically of the Gerarai [n4:1], and wondering if the book should include fourteen chapters. I then realized I hadn't given a full account of Dionysus—though I wondered about it elsewhere—but wasn't sure where it should be addressed. There were also certain misnomers about Dionysus, that I felt should be addressed, but again I wasn't sure where.

The God of Drunkenness?

22  Having said this, I believe we have a more complete picture of Dionysus now. But there's one more thing I should say, and it's the main thing. Due to the diversity of influence from the other gods, he's easily taken out of context. This explains why he's habitually torn to pieces—as Jesus is continually crucified—only to have him disappear and reappear with each advent. Of all the gods, Dionysus is least understood. Thus he's best portrayed as the god of wine, which gets perverted when he becomes Bacchus, the god of drunkenness, hence god of excess: i.e., Dionysus abhorred getting drunk. This was something the Romans did, thoroughly and completely, and later the same with Christianity. Swedenborg aptly refers to the Roman Catholic religion as Babylon, the drunken whore in Revelation 17-18.

23  And so explains the inherent violence accompanying the myth. Being the god of wine, one thing which is notable are the grapes. And what are grapes? But seeds—signifying the truth. And in human terms where does the seed come from? The man's testicles. Thus where Dionysus draws attention to Zeus' testicles—or thigh [n5:15]—he's called the betesticled one, hence a fertility god. Yet as they tend to stay put and generally go unnoticed, they don't appear to serve any purpose, though they are curious looking and arouse people's curiosity. Whereas the slightest poke or prod brings about an adverse reaction. But why do they call them private parts?

24  What it conveys is a higher internal state, beyond what we normally see. Swedenborg says the genitals correspond to the celestial or highest kingdom [n6:44; n7:26]. Yet they are essential to who we are and serve an express purpose, suggesting something highly creative. But because we are externalized, and can't see beyond our physical senses—like animals—we are inclined to mock what we don't understand, which can and will bring about this kind of reaction: why I don't expect people to understand me, and helps explain many of the reactions evoked. Something similar is implied when you call someone testy.

25  It's also the kind of anger associated with Dionysus who, was relatively mild until provoked, and a terrible wrath ensued! Sound like Jehovah? It's an important distinction to make, for it speaks of the nature of profanity and indeed, profaning what is holy. One's inner sanctum? So why are they called the grapes of wrath? or, grapes of God's wrath? Hence the duality of wine. Or is it a duality? For it's really God's gift, which if we receive as such, with reverence and conscience, and not demand so much, we would be much happier and find true fulfillment.

Addictive Behavior

26  As humans we tend to go to extremes, and lose sight of the overall picture. And in all our endeavors, be it work, sports, religion, drugs—good or bad—we tend to get fixated or drunk on what we're doing. We call this neurosis or, addictive behavior, which gives rise to the term inflation, a term coined by Carl Jung. And brings up Robert A. Johnson's book, Ecstasy: Understanding the Psychology of Joy, written specifically about Dionysus and the ecstatic experience, and its loss in our western culture—available through Harper & Row.

27  Noted lecturer and Jungian analyst, who studied under Jung, Johnson's is the most fundamental book I've read. And, while I don't fully endorse it, it's the only book to do this myth justice. In fact I found it when I was getting my life back together, in 1988, when looking up this myth and finding my name corresponded to Dionysus. However, I was discouraged by all the contradictions. His book was quite useful and helped me affirm my ideas and maintain a positive outlook, as everything started coming together. It was also published the same year as my rebirth experience, in 1987 and, was most timely. Whereby the birth of a child signifies the birth of new doctrine [n3:4; n4:25], which is precisely how I felt about his book. It seems fitting that the two coincide.

28  The whole book is notable, as it deals with many misnomers, not to mention reference to Jung's six aspects of mind and cross of opposites [n1:7,22-27; n3:1; n6:58]. The one thing that stands out most, however, is chapter 9, where he speaks about inflation, which is a term coined by Jung. And in all my dealings with people, this is the primary truth—people are full of hot air! And in our degraded form, full of strife and materialism, and devoid of spirit, we need to remind ourselves that we exist. And we prop up our puny egos, through practically every contrivance, and shout it in each other's face! As we fumble and stumble around, seeking praise and approval, the truth gets overblown and exaggerated. This is what Johnson calls inflation—and it's a big distraction! Just look at TV. So what of reality? Or is it only a dream? Indeed we pour all our resources into this temporal fleeting existence, which is a mockery of what it should be! And we raise ourselves up high, basking in our own glory, as we usurp God's throne and get drunk on our own self-worth.

29  Thus when Jesus says, "Seek ye first the kingdom of heaven, and all these things shall be added unto you" Matthew 6:33 he means we mustn't strive to build ourselves up, for everything will be added in its own time. Something similar is meant when he says, "For whosoever shall save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it." Luke 9:24  So unless you are willing to forfeit your ego life, and humble yourself, you won't find true fulfillment, and remain out of sync with Creation.

30  Yet it also refers to Hestia [n1], who's prepared to set aside everything for internal peace. Whereby we need to discover Hestia—the seat of our soul—in ourselves. Which isn't so difficult, but simply a matter of keeping things in perspective and not going to extremes. And as Swedenborg says, the life that leads to heaven is not so difficult. Once we restore Hestia, we open the door to Dionysus, who touches our cheek, our breast and our ankle, and we begin to dance; we discover our inner-child, as life becomes a joy. The choice is ours. Do we exalt ourselves over everything, or do we humble ourselves? Do we honor Hestia and Dionysus, or do we forsake them, and go off and do what we damn well please?

Today's Violence

31  And so brings up my final concern. Today's violence. With all the deceit and hypocrisy we promote, everybody gets short-changed. Nobody is exempt, and it lends itself to what Robert Johnson calls, society's "bankruptcy of feeling." But so long as there's an abundance of wealth and resources, the game will continue, and nobody need ever question it. Yet our resources are running out. The saddest part is that those who are born economically disadvantaged, I'm speaking of certain minority groups, are affected the most. Being poor doesn't necessarily mandate this, but it tends to contribute, especially in a society whose values have become inflated: as we "try and catch the wind." The problem arises from a lack of self esteem and hope and, when constantly bombarded with the "success of the world," we feel locked-out. We see that if we "play the game" we can get ahead, but when continually reminded of our difference—of how black we are, etc.—the unfairness comes glaring back in our face. We feel inadequate as human beings and give ourselves over to hopelessness and despair.

32  This sets the stage for life in the inner-city, which becomes a breeding ground for violence. And by informing our young people that there is no future, and they will never amount to anything, what do we offer? The monster of pride and jealousy rears its ugly head, and they're apt to take it out on someone else. After all, what is life? But the problem is not isolated to the inner-city, it's cropping up everywhere. We now have a whole generation of disillusioned young people, with nothing to identify with. Look at MTV. But, if you can't make it in the straight world, what else is there? Crime and gang violence!

33  If you're a young person, and find yourself in a similar predicament, I ask you to take heart. For there is a God in Heaven, and He's concerned about everyone's welfare. And while the temptation may be great, I ask you to desist from violence or, at least refrain from starting it. We all have the right to defend ourselves, and at times it becomes necessary, but try and let the other party know it wasn't your idea. Be flexible, maybe they'll get the message. If they don't, do what you have to do but, don't revel in their defeat, and don't take anything that wasn't yours. Otherwise it disproves your intent, and shows you're no better than they are. If you feel overwhelmed by the situation—then get the hell out of there! The important thing is to save a piece of your soul, so you can begin a new life.

34  While people claim this is hell on earth, and deny God exists, saying how could he permit so much evil and suffering? it's really a halfway house, where everything is staged and prepared for later. And while they use the same excuse to justify their own evils, heaven and hell really does exist, and a place is prepared for each of us when we die. But God doesn't wish anyone to go to hell, instead, He allows us to experience evil so we can understand it, and see how it's inherent with who we are. And by giving us the capacity to govern our own affairs, through our understanding and will, we can discern its matter and choose accordingly. And through such a process—called life—we either transcend it or we don't. But, He gives us that choice.

Revelation 14:14-16 / Son of Man

35  "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped." Revelation 14:14-16  Thus when I substitute a chapter for a month and verse for a day in chapter 6 [n116], these verses correspond to February 14th-16th [n41; n4:10; n12:58-64].

Revelation 14:17-20 / Wine Press

36  And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horses bridles, by the space of a thousand and six hundred furlongs." Revelation 14:17-20

Wine Press / 479

37  ". . .by the space of a thousand and six hundred furlongs"? Speaking of which, I developed the above symbol in November 2011? in reply to a thread posted on the Freethought Forum on the Internet, regarding the Two Witnesses in Revelation 11:11. I posted it again on January 6th, in reply to another thread where someone was chiding me about the number 479 [n8:1]. It was also called the Day of Epiphany or, Miracle of the Wine, and is common to both Dionysian and Christian religions [np:2], which I didn’t find out until after posting it that day. Also note the reference to 16 hundred furlongs [n36] was once the very end of the book, before the events leading into chapter 15 [nf:3-6; n4:17]. Nor did I add the Wine Press symbol and following material [n38-52] until I nearly finished the book, towards the end of 2014 [n40], about 17 years later. The links to the Freethought Forum are shown below:


38  And, as I say in the next chapter, which is chapter 15 [n3-4], it was fifteen years to the day that I started the job where I met the young woman named May, i.e., January 6th above, which led to my writing that chapter. Hence it seems fitting that I add the Wine Press symbol as a prelude to that. Indeed! And, since the events in chapter 16 stem directly from the events in chapter 15, it seems fitting that it serve as a prelude to chapter 16 as well: whereby I added references to the 16 Vestal Virgins and, 16 hundred furlongs at the end! [n16:66-78]. There's also the reference to Arlington National Cemetery and all the crosses lined up in rows like wine trellises [n16:56], signifying all the spiritual blood or truth [n23] which was shed. Notwithstanding the four Kentucky Fried Chicken instances [n16:9], with references to the number 479! So there it is!

39  It's further expressed by the equation at the top and bottom of the symbol: i.e., 4+3+2+1 = (11) = 1+2+3+4. Where no matter how you read it, from left to right or, right to left [n8:13], it begins with the numbers 4 and 3 and ends with the numbers 3 and 4 or, the numbers 43 and 34. This is why I added the numbers 4/3 and 3/4 to the legend. And, in terms of Gerarai [n4:1], regarding the 16 hundred furlongs above, it corresponds to 16: i.e., 14 x 3 + 1 = 43, and 14 x 2 + 6 = 34 [n16:78]. While the number 479 shows up four times in the symbol, and culminates with the number 11 at the top and bottom: i.e., 11:11. It also shows the three 7’s in the center, i.e., 7 x 7 x 7 = 343, regarding the Holy Marriage (7), and is similar to the Rhythm of the Universe and Queen of Athens symbols in chapters 4 and 20 [n4:162; n21:1].

2014 Revision

40  The above Wine Press update is part of the main revision I made in December 2014, while getting the final draft ready to upload to Lulu.com [nf:10]. I just finished the update on Saturday, November 29th, while updating my web page the following day, Sunday, November 30th. A couple of days earlier, my next door neighbor came over, on Friday the 28th, and asked if I could give him a ride on Monday, December 1st, to pick up his monthly check and take him to run a few errands, etc., and he would give me a few bucks for gas, and buy me lunch at McDonald’s. And I said sure.

41  Again, when I substitute a chapter for a month and day for a verse in chapter 6 [n116], it brings up Revelation 12:1:  "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." [n3:9; n4:25,50]. Meaning, what was this great wonder that could have occurred on December 1st?

42  Well my neighbor came over about 10:30 am to make sure I was up and, to let me know he was about ready to go, and we both agreed I would pick up he and his friend in 20 minutes; as I got up and got dressed and went outside to wipe the snow off my car. Around 10:50 am I picked both up and we all drove down to get their checks. We got there just after 11:00 am, as they proceeded to go inside as I waited in the car.

43  When they came back out and started getting in the car, I just happened to notice the time, and said, "Hey look, 11:11!" Which I said two or three times, because he couldn't see it well. By then it had changed to 11:12, and I said, "Oh well, now it's changed to 11:12," and he kind of agreed. I'm still not sure he actually saw it? However, we started talking about numbers and both agreed they were biblical numbers that occurred in Revelation 11.

Numbers 343 / 479

44  From there we went to the bank so they could cash their checks, then we went to McDonald's so he could buy lunch. He did the ordering and, after the girl handed us the tray with the order slip, I said, "Hey, there's the number 343 [in large bold letters]. It too coincides with the number 11:11!" And I said I just got through updating the book over the past two days, regarding these very numbers, 11:11 and 343, and the Wine Press symbolism above [n37]. And I asked if either one had a pen so I could draw up a symbol illustrating this, and show its relation to the number 479. But, neither one did.

45  As if that wasn't enough and, while I tried explaining its significance, he said, "Yeah, I know about your book and its use of numbers, because I had a copy of it!" And I said, "Huh? What do you mean?" Apparently he bought it at a yard sale before I moved in two years before, on December 6th which, he had since misplaced. Or, somebody stole it? While he said he enjoyed it and learned a lot about numbers and symbols. His friend was also there at the yard sale, thus in effect signifying the Two Witnesses, although as I said in chapters 4 and 6 [n4:157-163; n6:133-135], it has more to do with Roy Masters and Joseph Campbell.

46  Even so, it portrays something similar, basically the idea that I existed as a person and, that I wrote the book. No one else at the apartment complex was privy to that much, nor did I care to disclose it, even after two years. The tenants weren't screened well and had pretty much overrun the place and, with poor sound proofing, it was terribly noisy! Yet despite this and, not sleeping well, it gave me a chance to rewrite the book, i.e., cringe! This is what they stood witness to. While all three of us stood as witnesses to what happened that day, thus signifying the number 11:11, he and his friend, in accord with the number 479, which is the high priest [n4:79; n8:12] or, myself. Yet my suffering was almost mandatory, in terms of what it represented, that is, so I don't necessarily blame the landlord for it. In fact, had he been more stringent in his screening, I doubt he would have allowed me to stay! What I later adduced to his sense of charity.

Ontario, Oregon

47  While the fact that my neighbor received the book seemed about right, for I had given an older version to someone at the Hillbilly Hotel, affectionately called. Which was my first residence in Ontario, Oregon, with its proximity to Nyssa twelve miles south [n6:67], after relocating from the Portland area [n6:24] in May, 2012. I gave it to a person who was an ex-con, a real charmer (see below), who in turn gave it to the kid living with him. The same kid who moved in next door at my second residence above, a year after I did. And I asked him, "Don't you think it's strange that we should wind up neighbors again?" And he said, "Nah, it's a small town. What do you expect?" And he was right.

48  Yet he stood as a witness to my being there as well, for he had the book and knew who I was. But we weren't really on speaking terms and he moved out six months later. Nor was he there when this other incident occurred. It's strange how the book passed from his hands, however, via the local yard sale, and my other neighbor received it. Although I gave another copy to the guy at the unemployment office who lived in Nyssa, so I doubt it was that copy. Yet when the ex-con broke into everyone's room and stole money from my wallet and suddenly left and, left the book with the kid who, when I asked for it back, said no. Albeit the ex-con clearly misrepresented himself and I never intended for him to have it. Meaning he should have given it back. So I guess it's good that he didn't!

49  Given all that, although the kid was right about it being a small town, how do you dismiss what happened on December 1st as a mere coincidence? It was way too strange! Nor would it have occurred if I didn't bring up the time, which was something I never did, after living there two years. It was basically our first conversation regarding symbols and numbers like this. So yes, this was in fact the great wonder that occurred on that day! [n41].

The New Church / Age of Aquarius

50  While a few days prior to adding the Wine Press symbol [n37], towards the end of November 2014, I just finished updating the Roy Masters and Joseph Campbell section at the end of chapter 4 [n157-163]. Who, like I said, were the two most influential spiritual leaders of the 20th century [n4:157; n6:133-135], and compare to a modern-day Two Witnesses. Whereby their prophecy, signified by 42 months—representative at least—where 42 signifies the end of an age [n4:151; n6:71] or, blasphemy, culminates at the beginning of the 43rd month with the Advent of the New Church [n3:9; n4:50]. Meaning this was the very thing the incident on December 1st heralded! [n41]

51  Thus where their testimony portrays the Age of Aquarius, the 11th sign, it gives rise to Pisces, the 12th sign, which is the New Church [n4:109]. Nor can the New Church be maintained, except by means of Aquarius or, testimony of the Two Witnesses. You can’t have fish without water, correct? So it may in fact be the Age of Pisces, yet Aquarius must necessarily exist as well, otherwise it has no foundation. Which, as I suggest in Penelope (11) [n4:107], compares to constructing a reservoir, before introducing Pisces or, the fish. And, oddly enough, the numbers 123 (Roy Masters) and 432 (Joseph Campbell), in terms of Gerarai [n4:1,157], correspond to the 11th and 12th: i.e., 14 x 8 + 11 = 123, and 14 x 30 + 12 = 432. Which suggests the same thing!

52  And so prompts me to ask if this isn't what was meant by the song, Age of Aquarius, by the Fifth Dimension, in chapter 5? [n9]. It appears to meet the criteria. And here, the woman goes on and gives birth to the man child in Revelation 12:5, which signifies the birth of New Doctrine [n3:4]. Meaning without doctrine or, a set of precepts, there is nothing foundational to base the Church. Oops! That very same song, which I haven’t heard in at least a few days, came over radio the moment I finished writing this. Wow! Anyway, it alludes to my rebirth experience that occurred along the Russian River while still living at my eleventh residence [n5:4-11; n11:333]—in accord with Aquarius!