text:
Ancient Egypt: The Light of the World
A Work of Reclamation and Restitution in Twelve Books
Book Twelve - THE EGYPTO-GNOSTIC JESUS
On one line of its descent the Jesus-legend was brought on to Rome from Egypt by the mystery-teachers whom we term Egypto-gnostics, and whose Jesus was no Word-made-flesh in one historic form of personality, either at Nazareth or at Bethlehem, but was absolutely non-historical. One of the most important of all the written gnostic remains is the Pistis Sophia. And whether we look on this as the work of Valentinus or another, it continues the Jesus-legend from the Egyptian source, and constitutes a further link betwixt the genuine mythos and the spurious history.
These books of Ieou are the books of Jesus, like the "Wisdom of Jesus" in the Apocrypha and the lately discovered "Sayings of Jesus", that is, when the only real Jesus has been discovered in Iusa the son of IusГЈas, he whose Jewish name is Ieou, Iao or Iah, as derivatives from Iu, in Egyptian. The two books of Ieou are said to contain the Mysteries, the first being the lesser, the second the greater mysteries, as the Pistis Sophia carefully explains. Here we reach the Egyptian rootage of the Jewish Ieou, whom the Pistis Sophia calls "Ieou the first man, the legate of the first order" (p. 333). Now as Atum was the first man, the created man, who under one of his names was Iu, the Egyptian Jesus, this also tends to identify the Egypto-gnostic Ieou with Iu-em-hetep, the author of the Sayings and the books of wisdom which included these books of Ieou. One of the two books had the general title of The Book of the Great Logos, according to the Mystery, an equivalent for the Logoi or Sayings of Jesus, which were Christianized as the Logia Kuriaka or Sayings of the Lord, and on which the canonical Gospels were eventually founded.
Pistis Sophia, like the Ritual, is mainly post-resurrectional, with the briefest allusion to the earth-life. It begins with the after-life in which Jesus has risen from the dead, like Amsu the good shepherd. It opens with the resurrection on the Mount of Glory, the same as the Ritual. The localities, like those in the Egyptian books, are not of this world. They are in the earth of eternity, not in the earth of time. Pistis Sophia begins where the Gospel story comes to an end. Jesus rises in the Mount of Olives, but not on the mount [Page 772] that was localized to the east of Jerusalem. The Mount of Olives, as Egyptian, was the mountain of Amenta. It is termed Mount Bakhu, the Mount of the Olive-tree, when the green dawn was represented by this tree instead of by the sycamore. Mount Bakhu, the Mount of the Olive-tree, was the way of ascent to the risen Saviour as he issued forth from Amenta to the land of spirits in heaven (Rit., ch. 17). So when the Egypto-gnostic Jesus takes his seat upon the Mount of Olives or the Olive tree, he is said to have "ascended into the heavens" (Pistis Sophia, Mead, G. R. S., whose version is the only one in English: London, 1896). Jesus "descended into hell", according to the Christian creed. This forms no part of the Gospel-legend, but we find it in the Book of the Dead; also in Pistis Sophia. Hell or Hades in Greek is the Amenta, as Egyptian. Horus descends into Amenta, or rather rises there from the tomb, as the teacher of the mysteries concerning the father, who is Ra the father in spirit and in truth.
This descent into the under-world is spoken of by Horus in the Ritual (ch. 38). He goes to visit the spirits in prison or in their cells and sepulchres. Those "who are in their cells", the manes, "accompany him as his guides". His object in making this descent is to utter the words of the father in heaven to the breathless ones, or the spirits in prison. The passage shows the speaker as the divine teacher in two characters on earth and in Amenta. Speaking of Ra, his father in the spirit, Horus says, "I utter his words to the Men of the present generation", or to the living. He also utters them to those who have been deprived of breath, or the dead in Amenta. So in the Pistis Sophia the gnostic Jesus passes into Amenta as the teacher of the greater mysteries. As it is said of his teaching in this spirit-world, "Jesus spake these words unto his disciples in the midst of Amenta" (p. 394, Mead). Moreover, a special title is assigned to Jesus in Amenta. He is called Aber-Amentho. "Jesus, that is to say Aber-Amentho", is a formula several times repeated in Pistis Sophia.
According to the Ritual, a glorious "vesture" is put on in the place where the human soul becomes eternized or is made immortal. This is represented in the mystery of Tattu, where the body-soul in matter (Osiris) is blended with the holy spirit Ra; the female with the male (Tefnut with Shu), or Horus the child of twelve years with Horus the adult of thirty years. The transaction occurs on the day that was termed "Come thou to me" (Rit., ch. 17). This call is reproduced in the Pistis Sophia as "Come unto us" on the day of Investiture, when Jesus puts on the divine vesture in his character of Aber-Amentho, or Lord over Amenta, a title which identifies the Egypto-gnostic Jesus with Horus in Amenta. The call is made to him by the attendant spirits, "Come unto us, who are thy fellow-members"; "Come unto us, for we all stand
near to clothe thee with the first mystery (that of the father) in all his glory" ; "Come therefore quickly, that thou mayst receive the full glory, the glory of the first mystery", the mystery of God the father (P. S., 16-19).
The Pistis Sophia is a book of those Egypto-gnostics with whom the Father-God is Ieou=Ihuh, and God the son is Iao=Iah (P. S., B. 2, 192, 193, Mead). It contains an Egypto-gnostic version of the mysteries, astronomical and eschatological.[Page 773]
Relics of the ancient wisdom have been piously preserved in this, the most important of all the gnostic remains, i.e., for the purpose of establishing a link betwixt the Egyptian origins and the canonical Gospels, and for showing how the "History" was concocted. The Jesus who is teacher of the twelve in Pistis Sophia is the Egypto-gnostic Jesus who had been from of old the ever-coming son of the eternal father, whom we trace by nature and by name as far back as the time of Ptah in Memphis. This is the Jesus, or the Horus, of the Egyptian mysteries, and not of any Judean biography. In the religion of Atum- Ra the names of Horus and of Iu or Jesus were employed to denote the same character, and both names were continued for the one type by the Egypto-gnostics. The gnostic Jesus is the son of God who had been with the father from eternity. Hence it is he alone who knows the father and is able to expound the mystery of his nature to the Twelve. This is the first, great and only ineffable mystery, which is before all others and embraces all the rest. Jesus proceeding from the father as a spirit, divine in origin, impersonates the soul that became incarnate in the human form. The great primordial and ineffable mystery, from which the others radiate, and in which the total twenty-four revolve as the central source of an eternal evolution and involution, is the mystery of God the father becoming God the son. God the father is the holy spirit represented by a bird. This bird in the Egyptian symbolism was the hawk, or dove.
In the gnostic version it is the dove. One chief difference between the two birds is in the dove being a type of the mother and child, whereas the hawk was the bird of the father, Ra, and the son; the holy Spirit, and Horus the son of the father. In the Pistis Sophia the son proceeds from the father in the likeness of the dove where Horus proceeded from the hawk-headed Ra in the likeness of a hawk. Under whichever type the duality of the father and son was indicated by one bird as symbol of the God in spirit, who was over all the powers which had been (elemental or astronomical) rulers in the realms of matter from the beginning.
The gnostic Jesus utters the Sayings or Logia Kuriaka on the mount, and is also the revealer of the greater mysteries of Amenta. According to the Pistis Sophia, when Jesus expounded the greater mysteries to the twelve it is said "Jesus spake these words to his disciples in Amenta" (Books of the Saviour, P. S., 394, Mead). He had previously taught the lesser mysteries to the twelve disciples in the life on earth. It is the same with Jesus as with Horus in Amenta. When Horus passes from the life on earth he rises from the tomb wearing the double feather and wielding the whip as his sign of sovereignty.
He is Amsu-Horus, Lord of Amenta. This is the title of the gnostic Jesus, who is designated "Jesus, that is to say Aber-Amentho" — which we take to be Jewish-gnostic for Jesus, the mighty or great one, who in his resurrection is the Lord or Master over Amenta (Books of the Saviour, Pistis Sophia, 358, Mead). And Jesus "Aber-Amentho" is an Egypto-gnostic equivalent for Osiris "Khent Amenta".
The mysteries of Amenta, as in the Book of Revelation, are more or less repeated in the mysteries of Pistis Sophia which contains sufficient data to identify a gnostic version with the Kamite original. [Page 774] There are twelve divisions in Amenta corresponding to the twelve hours of darkness. Twelve gates or doors successively enclose twelve sections of space, and the doors are guarded by twelve serpents, one serpent "to each door". These twelve divisions of the nether regions are repeated in Pistis Sophia as twelve dungeons of infernal torment. The surrounding gloom is represented by the Apap-dragon of darkness. As it is said, "the outer darkness is a huge dragon with its tail in its mouth" (B. 2, 320). There are twelve rulers or guardians to the twelve dungeons who take the place of the Egyptian twelve serpents (Book of Hades, Records, vol. 10). They have the faces of serpents, dragons, basilisks, crocodiles, cats, vultures, bears and other beasts; for, as it is said of the rulers of "these twelve dungeons which are inside the dragon of outer darkness", "each hath a name for every hour, and each one of them changeth its face every hour" (B. 2, 322). A dog-faced demon, called the eternal devourer, who lives upon the damned, is described in the Ritual (ch. 17). The deceased prays to the great Osiris, "Deliver me from that God who liveth upon the damned, whose face is that of a hound, but whose skin is that of a man, at the angle of the pool of fire".This "dog-faced one" and his rivers of fire reappear in the Pistis Sophia. Certain sins are to be renounced in order that the manes may escape from "the judgment of that dog-faced one" and from the "judgments of Amenta", "from the fires of Amenta", and "from the torments which are in Amenta" (B. 2, 255-256). Knowing the magical names in Amenta has the same power, according to the Pistis Sophia, as with the Book of the Dead. For instance, the dragon of outer darkness has twelve names written on the doors of its dungeons, and, as it is said, whosoever shall understand the mystery of one of the names, if he is abandoned in the outer darkness and he pronounceth the name of the dragon, he shall be saved and receive the treasure of light (B. 2, 335, Mead). To know the name was to obtain possession of the magical word of power which meant salvation.
In the Egyptian hall of judgment there are forty-two assessors, and the deceased has to plead in their presence that he has not broken any of the forty-two commandments (Rit., ch. 125). A version of these is retained in the Pistis Sophia in the shape of forty-four renunciations, two having been added to the Egyptian forty-two. By renouncing these forty-four sins the deceased is saved from the dog-faced devourer of souls, from the dragon of outer darkness, from Ialdabaoth=Sut, prince of the powers of darkness, and from the torments of the twelve dungeons of the outer darkness, all of which are Egyptian.
The lesser mysteries were astronomical; the greater mysteries are spiritual. The astronomical nature of the "lesser mysteries" is convincingly shown in the Pistis Sophia; also the astronomical origin of the Twelve who were taught those mysteries by the Egypto-gnostic Jesus sitting on the mount. The mystery of the five supporters, the mystery of the seven amens or seven voices (in the heptanomis), the mystery of the nine guardians of the three gates of the treasures of light (=the Put-circle of the nine gods who were in three threes), the mystery of the great forefather, the mystery of the triple powers or of the trinity, and lastly the mystery of the twelve saviours who preserve the treasure of light [Page 775] in heaven and on earth, are all identifiable as primary types in the astronomical mythology of Egypt.
The teacher of the mysteries is an Egyptian type. He was the Her-Seshta. Brugsch enumerates seven classes of such teachers: (1) the mystery-teachers of heaven; (2) the mystery-teachers of all the lands, which were first of all celestial; (3) the mystery-teachers of the depth (Amenta); (4) the mystery-teachers of the secret world; (5) the mystery-teachers of the sacred language; (6) the mystery-teachers of Pharaoh; (7) the mystery-teachers who examine words. The divine child manifests to men as expounder of the mysteries or revealer of the hidden wisdom of which he is the word, the sayer, or the teacher. The teacher of the lesser mysteries was child-Horus or Iusa, the youth of twelve years. These were the mysteries of matter and of mythology revealed by the child of the mother at his first advent. The teacher of the greater mysteries was Horus the adult, who expounded the nature of the fatherhood, the begettal or duplication of the divine soul, and all the other mysteries of the resurrection in and from Amenta, as the son of God the father in heaven. But the Egypto-gnostic Jesus is the fulfiller of both the first and the second advent; the first as the child of twelve years, the second as the Horus of thirty years; the first in the life on earth, the second in Amenta; the first as solar in the astronomical mythology, the second as spiritual in the eschatology; the first as the utterer of parables, the second as the expounder of the greater mysteries.
In vain do we try to make out the doctrinal mysteries of the eschatology, whether it is called Egyptian, Hebrew, Coptic, Gnostic, or Christian, until we have mastered the mythology. Without this foundation there is no foothold. Neither is there any help in an exoteric version of the esoteric wisdom. The group of powers was seven or eight, nine or ten, before it included the twelve. And the character is the same in the mythos when the group is twelve as when it was ten or nine, eight or seven or four — that is, it was astronomical.
Pistis Sophia commences formally after the manner of an historic document, whilst being, from beginning to end, entirely non-historical. It opens with a date that is astronomical, and also with what the Ritual terms "the manifestation to light" at the time of full moon — that is, when the eye was full or the circle complete in Annu, where the divine heir was born. "It came to pass, when Jesus had risen from the dead in the first advent, that he passed eleven (should be twelve) years speaking with his disciples and instructing them up to the regions of the first statutes only and up to the regions of the first mystery — the mystery within the veil — the veil that was rent in death, which is before all mysteries, because it is the mystery of the One Eternal God and the son who issues from the father in the likeness of a dove, just as Horus issued from the father in the likeness of the hawk or dove, or the canonical Christ as the dove. "It
came to pass, therefore, that the disciples were sitting together on the Mount of Olives, speaking of these things, rejoicing with great joy, and being exceedingly glad, and saying one to another, 'Blessed are we before all men who are on earth, for the Saviour hath revealed this unto us, and we have received all fulness and all perfection' "— [Page 776] as these were received upon Mount Bakhu, the Mount of the Olive-tree, in the ascent of Horus from Amenta. "And while they were saying these things the one to the other Jesus sat a little apart from them". "It came to pass, therefore, on the fifteenth day of the month, Tybi (or Tobe), the day of the full moon, on that day when the sun had risen in its going, that there came forth a great stream of light shining exceedingly. It came forth from the light of lights. And this stream of light poured over Jesus and surrounded him. He was seated apart from his disciples and was shining
exceedingly. But the disciples saw not Jesus because of the great light in which he sat, for their eyes were blinded by the great light" on this, the Egypto-gnostic mount of the transfiguration (pp. 4, 5, Mead).
(By the bye, the fifteenth of the month Tybi in the esoteric Gospel sounds somewhat suggestive of "the fifteenth year of the reign of Tiberius" in the exoteric Gospel according to Luke.) "And Jesus said to his disciples, I am come from that first mystery which is also the last mystery" of the four-and-twenty mysteries which he had now come to expound, because "his disciples did not know that mystery".
In the Egyptian tale of Khamuas, Si-Osiris, i.e. Horus the son of Osiris, comes forth from Amenta to spend twelve years on the earth. This has an important bearing on the statement in the first part of Pistis Sophia. The time spent by Horus the elder in the great hall of Seb, or on earth, in mortal form, was twelve years in the original mythos, this being the Egyptian limit of child-life. It is twelve years in the tale of Khamuas. But in the Pistis Sophia the time is given as eleven years, which has the vagueness of the märchen. This tends to show the origin of the tradition reported by Irenaeus, that the ministry and teaching of Jesus extended over a vague period of ten or more years, and that the Lord lived on to be an old man, the old man being a literalized version of the old child, Har-Ur, the elder Horus (Iren., B. 2, ch. 22, 5). During those twelve years he was the child of the mother only, as in the Gospels of the Infancy.
He is her Word or logos, and the teacher of those lesser mysteries that led up to the one great ineffable mystery which was now held to be the source of all the rest.
We hear little of the wonderful child as divine teacher in the canonical Gospels, but some of the excluded matter appears in the apocryphal Gospels. In the canonical Gospels the child-Jesus is the teacher at twelve years of age. This corresponds to Horus as wearer of the lock, and to Iu-em-hetep, the youthful sage, each of whom had been portrayed as the typical teacher twelve years old. It was during those years that the child-Horus or child-Jesus taught. Something of this may be read in the so-called "apocryphal Gospels", ignorantly supposed to contain the lying inventions concocted by the gnostic heretics to discredit and destroy a veritable human history. There is a very naïve confession in the "Arabic Gospel" that, during the first three years of the infancy, the child-Jesus" wrought very many miracles in Egypt which are not found written either in the Gospel of the Infancy or in the Perfect Gospel" (ch. 25). Such stories had been told for ages of the child-Horus, who was a miracle-worker in and from the womb; and also of the [Page 777] child as Iusa, son of Atum-Ra, and earlier still of Iu-em-hetep, the son of Ptah. The miracles were a mode of demonstrating the divinity of the ever-coming little one, Iu-Su.
At three years of age he performs the miracle of making a dead fish live (Latin Gospel of Thomas, B. 3, ch. 1). At five years of age he takes clay and models twelve sparrows, which he commanded to fly, whereupon they lived and flew aloft (Latin Gospel of Thomas, B. 2, ch. 2). Horus or Jesus, Egyptian, Jewish, or Gnostic, the little hero of the mythos, is one and the same divine son of the Virgin in mortal guise.
Horus, at his coming-froth from Amenta, as the Word or Teacher, says: "I make my appearance on the seat of Ra, and I sit upon my seat which is upon the horizon" (Rit., ch. 79). The horizon and the mount are identical in Egyptian, and this seat of Ra, the father in heaven, assumed by Horus in his ascent from Amenta, is the mount of earth according to the solar mythos — that is, the mount of sunrise, which is Mount Bakhu in Egyptian, the Mount of the Olive-tree, the prototypal Mount of Olives. In the Pistis Sophia Jesus takes his seat upon the Mount of Olives as the divine teacher, word or logos, who utters the Sayings to his disciples. This is the advent of Jesus which is dated the fifteenth day of the Egyptian month Tybi, the day of full moon, by which the resurrection or new birth was always reckoned. This month in the Alexandrian year (B.C. 25) began December 27th, which is near enough as a date for the nativity at Christmas, when measured in the circle of precession. The "coming-forth to day" is illustrated by the great flood of light that emanated from the light of lights and "enveloped him entirely". "The multitude of the heavenly host praising God" (Luke II. 13) is described. "And all the angels with their archangels, and all the powers of the height, all sang from the interior of the interiors, so that the whole world heard their voice". "But the disciples sat together and were in the greatest possible distress" (B. 1, p. 6, Mead). In the Ritual when Horus stands or is seated (on the Mount of the Olive-tree) "in the (human) form of that god who is raised aloft upon his pedestal" or his papyrus, it is said "the gods come to him with acclamation, and the female deities with jubilation". "They rejoice at his beautiful coming-forth from the womb of Nut", or, as it might be rendered, the womb of Meri, for Meri=Mary is another name for Nut the mother-heaven (Book of the Dead).
The gnostic Jesus, on emerging from Amenta, takes his seat as teacher of the twelve disciples on the Mount of Olives. The way up from Amenta for the sun-god in the solar mythos was on the eastern side of the four-faced mount of earth which on that side was known as Bakhu, the Mount of the Olive-tree. The way of ascent, worked out in the mythos, served for the manes in the eschatology. Thus Jesus in the ancient character of sun-god, or as the divine child who taught, or who was the word in mortal guise, attains the landing-stage upon the Mount of Olives or the olive-tree of dawn, when he issues in or from Amenta, like Horus in the tamarisk, as Jesus of the resurrection. The divine child is not merely born in human guise, but also as the youthful solar god. Hence in the beginning of the narrative the disciples are
sitting round him on the Mount of Olives [Page 778] with Jesus shining like the sun in glory (P. S., B. 1, 4).
The scene had been already set in the astronomical mythos. He images the sun-god on the mount; the twelve are round him in the zodiac. And, as it is noted, although Jesus is in their midst, he is "a little apart from his disciples".
Thus Pistis Sophia shows the physical foundation of the mysteries. Astronomical science was taught as matter of the mysteries, but the science being physical these were classified as the lesser mysteries, whereas the greater mysteries were eschatological. The twelve on earth, or in matter, were the companions of elder Horus, the son of Isis, the suffering saviour. The twelve in Amenta are the associates of Horus, the triumphant saviour, the beloved only-begotten son of God the father. The twelve with Horus or Jesus risen from Amenta are freed from the environment, the darkness, the stains of matter, as pure spirits to be wholly perfected. They have attained the beatific vision, as the children of light. They have passed through death and the purgation of matter to become clear spirit when risen to the status of Horus the immortal. With Horus or Jesus, in the character of the young sun-god, the twelve were astronomical powers, rulers, or saviours of the treasure (light) in the physical domain. With Horus or Jesus, the saviour as son of God the father, they are the twelve glorious ones or gods of Amenta, the twelve who as spirits are the children of Ra the holy spirit; in short, they are the twelve in the eschatology who were the chosen twelve with Horus on earth as sowers of the seed, and the twelve with Horus as reapers of the harvest in Amenta.
Our starting-point, then, is that Jesus or Horus in coming to earth and assuming the vesture of mortality issues forth in Amenta; not the Greek Hades, nor the Hebrew Sheol, but the Egyptian Amenta, that other world in which the dead as sleepers wake to life in spirit, and where the mortal Horus makes his transformation and arises as the first-fruits of them that slept — a resurrection of Horus that was celebrated in Egypt when the "first-fruits of the earth" were the shoots of the papyrus-plant or sprouts of the lentils, as described by Plutarch. When Jesus, in his second advent, issues from Amenta to become the teacher of the twelve upon the Mount of Olives, the disciples are already seated on the mount. Jesus suddenly appears to them, a little apart from them, in such a dazzle of glory as to be at first invisible to them. This glory of light was composed of various lights. "The light was of every kind, and of every type, from the lower to the higher" (P. S., 1, 5). It was the glory of the youthful solar god upon the mount of sunrise, with the lesser lights surrounding him. So in the Ritual it is said of the sun-god, who was Horus in his beautiful coming-forth, "Ra maketh his appearance at the mount of glory, with the cycle of gods about him" (Rit., ch. 133, Renouf). This was upon the Mount Bakhu or the olive-tree of dawn, and the cycle of gods about the "golden form" of Horus are the astronomical originals of the disciples with the Egypto-gnostic Jesus on the mount of sunrise called the mount of glory. The twelve disciples of the Lord are no more human than was their teacher. But when the word was made flesh and Jesus assumed the human guise, his followers likewise conformed to the anthropomorphic [Page 779] type of Horus the mortal in the life that was lived, as mythically represented, for twelve years as the child of Seb on earth. The twelve with Horus in the harvest-field are reapers, and reapers, mariners, fishers, or teachers demanded the anthropomorphic type. The human type, however, does not necessarily imply the human personage, either in the teacher or as the taught, any more than the zootypes imply that the god was a crocodile, a hawk, a lion, or that the goddess was a water-cow, a serpent, a tree, or a cleft in the rock.
As the gnostics truly declared, in reply to the pretended "History", the twelve apostles were a type of the twelve aeons, who were set in the zodiac as timekeepers and preservers of the light. (Irenaeus, Bk. 2, ch. 21, 1.) That is, they who knew vouched for the apostles being the same as the aeons who were the twelve powers of the twelve saviours of the twelve treasures of light with the gnostic Jesus on the mount, whose twelve stations were figured in the zodiac; and who were the twelve powers in matter, in physics, or in the astronomical mythology which preceded the twelve as great spirits with Jesus or Horus in the eschatology. Even if there had been twelve men as a group of teachers, fishers, or harvesters, in every city, town, or village of the earth who called themselves the disciples, or apostles, of Jesus, Horus, or the Lord, it could not change one jot or tittle of the fact that the twelve were teachers of astronomy, whose names were written in heaven as attendants on the youthful solar god; and who in the second phase became the twelve great spirits in Amenta as reapers of the harvest for Har-khuti, the Egyptian lord of spirits. The god at the head of a group or cycle of powers was a teacher from the first. Sut, Anup, Taht and Ptah were typical teachers of astronomy in the stellar, lunar and solar mythos, when the group was seven, eight, or nine in number. Jesus (or Horus) is the only teacher in the heaven of twelve astronomes.
He was the only-begotten son in spirit who was made flesh in his incarnation to enter the human sphere as child of the mother, that is of matter as the matrix of spirit. He became the greatest of all the teachers in the astronomical mythos, and "the twelve" who had been pre-solar teachers and preservers of the treasures of light were now his servants (Seshu), his followers, his apostles. And being the Only Son of God it was Jesus alone who knew the nature of the Father, which knowledge he now expounded to the twelve in the higher mysteries of Amenta. Jesus describes the twelve in the two different categories, astronomical and spiritual, and says, "When I first came into the world I brought with me twelve powers. I took them from the hands of the twelve saviours of the treasure of light" : that is, from the twelve who are called the aeons in the astronomy; the twelve who had been the powers in physical phenomena. These were unified in him; he gathers their powers to himself in passing through the twelve signs of the zodiac as the youthful solar god. At an earlier stage of the mythos the powers that were gathered up in the one supreme power were but seven in number, called the seven souls of Ra; in the final zodiac they are twelve. Jesus also describes the founding of the twelve as his ministers on earth in matter, or in the lower range of the mysteries. The first Horus imaged a soul in matter; the second was the likeness of an immortal spirit. Jesus [Page 780] brought the primary soul to the twelve who are his associates in the life on earth. But that was before he was invested as a Sahu or spiritual mummy to become the lord of the resurrection as Jesus Aber-Amentho.
The typical twelve, who latterly became the teachers of, and for, the Word, were as ancient as the signs of the zodiac, or the twelve great gods of Egypt, which according to Herodotus were extant some 20,000 years ago. They were the twelve as kings, who rowed the solar-bark for Ra, with Horus on the look-out at the prow. They were the twelve in various characters and in several countries into which the gnosis of the mysteries passed from out the birthplace of the ancient wisdom; although the twelve have no such universal radius as the seven, or the four, because of their comparative lateness in Egypt. They were the twelve princes of Israel (Num. I. 44), the twelve sons of Israel; the twelve judges on twelve thrones with the Son of man sitting on the throne of his glory (Matt. XIX. 28); also the twelve that sit at the table with the son in the new kingdom founded by him for the father (Luke XXII. 14). They are the twelve knights
that gathered round the table of Arthur; the twelve gods with Odin in their midst, with others that need not be enumerated now. At his second advent, which is in the spirit, the Egypto-gnostic Jesus says to the disciples, "I am come now, and not (as) formerly before they had crucified me". That is when he was represented as the afflicted mortal suffering in the flesh. (P. S., 1, 10.) He has now come in the spirit which was imaged by the dove, and not as formerly or aforetime when he was incarnated in matter, for the twelve years on earth, as the lifetime of the child was reckoned. Becoming a spirit is described as putting on the vesture of everlasting light. And the coming forth of Jesus as a spirit, or the Christ, is described as his investiture, the same as with Horus in Amenta. He says, "The times are fulfilled for me to put on my vesture. Lo, I have put on my vesture, and all power hath been given to me by the first mystery" — or God as the one eternal source. He issues from this source as the light of all the lights; a light that is infinitely beyond the star-fires, the moon-light, and the splendours of the sun, in the mythical representation. All the previous powers of light had contributed to fulfil the glory of this vesture. These powers belong mainly to the astronomical mythology as the lights that were revealed and set forth in the lesser mysteries of the physical domain, which, according to gnostic terminology, were designated the rulers in matter. Amongst these are "the seven amens which are the seven voices" ; the five supports, the nine guardians, the three powers, the twelve saviours of light, all of whom are recognizably astronomical.
(P. S., B. 1, 14, 18, 19.) He wears the glory now, "as of an only-begotten from the father". In making this transformation Jesus presents an outer view of God the father as the first ineffable mystery of all the mysteries. When he came previously, in his first advent, it was from the mother as the mortal, or the mould of soul in matter. Now he issues from the father in spirit as revealer of the mystery of which he alone has ever had an inner view. He is now invested with the glory of the father. This investiture of Jesus in spirit might be claimed as pre-eminently [Page 781] Egyptian if all the rest were not pre-eminently so. As a mystery of Amenta this investiture took place when the deceased became a Sahu and put on the divine vesture of a spiritual body, or the soul of Horus. The Sahu signifies the invested, and it is identical
with the Karest or the Christ.
There is one datum which by itself alone might dispel any doubt respecting the Egyptian origin of the Pistis Sophia. It is this: the day of investiture is the day of "Come though to us", or "come unto us" (B.1, 17-19) this, is in the Kamite eschatology, was the day of "Come thou hither", on which Ra called to Osiris in Amenta, "Come thou hither", or "Come thou to me". (Rit., ch. 17.) In the Pistis Sophia this is the call, not only of Ra but of all the powers of light who raise the cry of "Come unto us" that Jesus may receive the glory of the Father as his vesture for the resurrection. In the so-called earth-life "Jesus had not told his disciples the whole distribution of all the regions of the great invisible, and of the three triple powers, and of the four-and-twenty invisibles". ''Nor had he told them of their saviours, according to the orders of each (of the twelve) as they are; nor had he told them of the region of the saviour of the twins; nor the region of the three amens; nor those of the seven amens, which are also the seven voices. Nor had Jesus told his disciples of what type are the five supporters, or from what region they had been brought forth. Nor had he told them how the great light had emanated, nor from what region it had been brought forth". (B. 1, 2, 3, Mead.) In brief, as the data when identified will show, he had not instructed them in the spiritual nature of the mysteries, which is the object of the second coming. But now the teacher in Amenta says to the twelve, "Rejoice and be glad from this hour. From this day will I speak with you freely, from the beginning of the truth unto the completion thereof; and I will speak to you face to face without parable. From this hour will I hide nothing from you of the things which pertain to the height". (B. 1, 3, 1, 8, 9, Mead.) This is said by Jesus Aber-Amentho, or Jesus in the spirit-world of Amenta, who had "Come forth to day" at his second advent. When he is expounding the profounder mysteries, Jesus says to the disciples, "As for the rest of the lower mysteries, we have no need thereof, but ye shall find them in the Two Books of Ieou, which Enoch wrote when I spoke with him from the tree of knowledge, and from the tree of life, which were in the paradise of Adam". (B. 2, 246, Mead.) In this passage Jesus identifies himself with Iao the son of Ieou=Ihuh — and also in the character of the solar god who spoke with Moses from the midst of the burning bush.
It was shown in the mysteries why and how the Twelve Immovables, or Unspeakables, "rent themselves asunder", to move, to manifest, to reveal, to find utterance by means of God the Son as teacher of the mysteries in Amenta (B. 2, 219-226). Pistis Sophia marks the change of the twelve rulers from one category to the other. These things, said Jesus, speaking of the change which he had come on earth, or entered the lower domain of matter, to effect, "these things shall come to pass at the time of the completion of the aeon (or cycle), and of the accession of the Pleroma. The twelve saviours of the treasure, and the twelve orders of each of them, which are the emanations of the [Page 782] seven voices and of the five trees (or supports) shall be with me in my kingdom", which was in the heaven of eternity.
Jesus speaks of those " who receive the mystery of light when they shall have quitted the body of the matter of the rulers" (B. 2, 201), who were the rulers in matter versus the life in spirit, or in Horus as the lord of light who was the witness to the light of life eternal.
Jesus is described in Pistis Sophia as passing through the twelve signs of the zodiac. The ram, bull, twins, crab, lion, balance, scorpion, bowman, goat, and waterer are all mentioned by name. (B. of the S. in Pistis Sophia, 366-372, Mead.) He passes through the twelve signs in his character of solar god. He takes a portion of their light from the twelve aeons who were the Kronian rulers. "And the twelve powers of the twelve saviours of the treasure of light, which I had received from the twelve ministers of the midst, I cast into the sphere of the rulers . . . and I bound them into the bodies of your mothers". The rulers of the Decans thought that these twelve were "the souls of the rulers". But, when in the fulness of time they were brought forth into the world, there was no soul of the rulers in them; they were recognized as beings of a superior nature. Jesus is to reign as king over these twelve saviours, the twin-saviour, the nine guardians, the three amens, the five supporters, and the seven amens and all the other characters, which had been "light-emanations", and which would have no meaning if Jesus had not likewise had an astronomical character. (B. 2, 230, 231.) For these names connote the seven rulers of the Heptanomis; the five supports of a heaven that was based upon a figure of the pole and the arms of the four quarters; the solar trinity; the nine gods of the put-cycle, the Twin-Horus, and the heaven that was perfected at last as the heaven of the twelve tribes, twelve sons, twelve brothers, twelve kings, twelve reapers, twelve rowers, twelve fishermen, twelve voices of the word, twelve teachers, who began as saviours of the treasure of light in physical phenomena; and who were assigned a spiritual status with Jesus in that kingdom of the Father which they had assisted in establishing for ever; and finally in the heaven of eternity. These, however, are mysteries that never could be understood whilst a fictitious history of Jesus barred the way. Horus or Jesus in Amenta is the founder of a kingdom for his Father in heaven, and for his followers in spirit-world, at the head of whom are the typical twelve who now become the children of Horus. This heaven for spirits made perfect is built upon foundations that were laid in the mythology. The Ritual shows us how the four foundations of this new heaven were laid by Horus in establishing the kingdom of God. First, he himself united the "double earth", or the two worlds in one, by his death, burial and resurrection. Then he prays to his Father in heaven that the "four brothers" of "his own body" or flesh
and blood may be given to him as protectors of his own person "in dutiful service". (Rit., ch. 112, 11, 12; and 13, 8.) These four who were his brothers previously are the first of the twelve with Horus "on his papyrus", or monolith, or on the mount. The four brothers of Horus who were first chosen to become his children had been astronomical as the ancient gods or divine supports of the four quarters, Amsta, Hapi, Tuamutef and Kabhsenuf. With these four as supports the foundations of the kingdom of [Page 783] heaven were laid, and "the fold" of the good shepherd established in Amenta, the earth of eternity. The explanation here is that Horus was born one of the twelve like Joseph, but as the young solar god, and beloved son of the father Ra, he obtained his supremacy as the head over all the rest of the brethren.
Then the twelve became his founders, reapers, fishers, his disciples, pupil-teachers or his children. As it is said in the Ritual (ch. 112, 9, 10), these are "the circle of gods who were with him when Horus came to light in his own children"; that is, when the twelve powers were assimilated to the son of God, who was in them as they were in him at the second coming.
The gnostic Jesus, the mystery-teacher of heaven, issues from the father in Amenta in the likeness of the dove as the expounder of the greater mysteries to the twelve disciples. He now says to the disciples, "I will tell unto you the mystery of the one and only ineffable, and all its types, all its configurations, all its regulations . . . for this mystery is the support of them all" (B. 2, 226, Mead). This first ineffable mystery — looking within, as Pistis Sophia phrases it — is the mystery of God the Father. The first ineffable mystery — looking without — is the mystery of God the Son. It is the mystery of the one God in the two aspects of the Father and Son; hence the mystery of the one and only ineffable, "looking within", is also the mystery of the one and only word or logos "looking without" (B. 2). Jesus says, "I am come from the first mystery which is also the last" (B. 1, 1). The power now given by the first mystery, within the veil, to him who personates the mystery to men, looking without, is received by the Son from the Father, from whom he emanated in the likeness of the dove, or the hawk and not as previously in the likeness of a puny mortal, the human Horus — born of the virgin mother as her blind and deaf, her dumb and impubescent child.
Pistis Sophia shows the twofold character of the teaching on the earth and in Amenta. The "wisdom of Jesus" in the Apocrypha was taught in parables. Jesus in the canonical Gospels speaks to the multitude in parables, and "without a parable spake he nothing unto them" (Matt. XIII. 34). But he says, "The hour cometh when I shall no more speak unto you in parables, but shall tell you plainly of the Father" (John XVI. 25). This promise is fulfilled by the Egypto-gnostic Jesus after his return to the regions from whence he came into the earth-life. He says to the disciples, "I have gone to the regions whence I came forth.
From this day I will speak to you face to face without parable" (B. 1, 8, 9). Henceforth he speaks to them plainly of the Father, and, as it is frequently said, "without parable". This is after that second advent which the Jesus in the Gospels is not permitted to fulfil, but which is still expected by the millenarians.
Various sayings that were uttered aforetime in the earth-life are now expounded by Jesus in Amenta "without parable". He says to the disciples, "When I shall be king over the seven amens, the five supports (or trees), the three amens, and the nine guardians; king over the child of the child, that is to say, over the twin-saviours (or the double Horus); king over the twelve saviours and the whole number of perfect souls — then all those men who shall have received [Page 784] the mystery in (or of) that ineffable, shall be fellow-kings with me. They shall sit on my right hand and on my left in my kingdom; therefore I said unto you aforetime, 'Ye shall sit on my right hand and on my left in my kingdom, and ye shall reign with me' " (B. 2, 230). Speaking of the greater mysteries, which are spiritual, Jesus says, "I have brought the mysteries which break all the bonds of the counterfeit of the spirit (i.e., the bonds of matter) and all the seals which are attached to the soul, the mysteries of which make the soul free, and ransom it from the hands of its parents, the rulers, and transform it into the kingdom of the true Father, the first Father, the first One, ineffable and everlasting mystery". "For this cause have I said unto you aforetime, 'He who shall not leave father and mother to follow after me is not worthy of me.' What I said then was, ye shall leave your parents the rulers, that ye may all be children of the first, everlasting mystery" (B. 2, 341). This is the esoteric true interpretation of a saying that has been used exoterically (Matt. XIX. 29; Mark X. 29).
The parents signified were not human, but those rulers in matter who preceded the one God, the Holy Spirit, whom the Son made known in the mysteries of Amenta under his title of Jesus Aber-Amentho.
Again, he exclaims, "I said unto you aforetime, 'Seek that ye may find.' " When he said that it signified "Ye shall seek out the mysteries of light, which purify the body of matter. I say unto you, the race of human kind is material. I tore myself asunder, I brought unto them the mysteries of light to purify them . . . otherwise, no soul in the whole of human kind would have been saved" (B. 2, 249, Mead). Salvation here is brought by means of the Son of God the Father becoming incarnate to redeem the human race from matter by inculcating the virtues of purification which were taught by Horus or Jesus in the mysteries of Amenta.
The gnostic Jesus also gives an esoteric rendering of the Resurrection when he says that "All men who shall achieve the mystery of the resurrection of the dead which healeth from demoniac possessions, and sufferings, and every disease, which also healeth the blind, the lame, the halt, the dumb, and the deaf, (the mystery) which I gave you aforetime — whosoever shall receive of these mysteries and achieve (or master) when if he asks for anything whatsoever . . . it shall at once be granted unto him" (B. 2, 279). In the resurrection the deceased transforms into a spirit, and it was in the mysteries of Amenta, and in the spirit-life, that these miracles were achieved, not in the life on earth. In the Ritual the deceased goes where he pleases, does as he pleases, and assumes whatsoever form he pleases as he masters mystery after mystery according to the gnosis. In the canonical Gospels we find an exoteric rendering of
these mysteries of Amenta, which the lie-enchanted Christian world believe in as historical miracles performed on earth by an historical Saviour named Jesus. There were seven preservers of the treasures of light in the celestial heptanomis, whether as rulers of constellations or as lords of pole-stars, who first upraised the starry firesticks which were kindled on the seven hills of heaven. The Pistis Sophia shows the way in which an additional five were added to the seven in completing the first twelve saviours of the treasure of light. This is indicated when it is said (B. 2, 189), "The twelve saviours of the treasure, and the twelve [Page 785] orders of each of them, which are the emanations of the seven voices and of the five supports, shall be with me in the region of the inheritance of light; they shall be kings with me in my kingdom". Which shows that the first twelve were combined as the 7+5 that were pre-zodiacal, and that they are to become kings in the kingdom of eternal light; which twelve were stationed in the solar zodiac, or round the mount of glory. There is frequent reference in Pistis Sophia to the mystery of the five supports. These are also figured as five trees, one of which is said to be "in the midst" (B. 1, 3 and 18, B. 2, 191, 196). These five tree-supports, with the great one in their midst, are equivalent to the tree-type of eternal stability imaged as the Tat of Ptah (or as Ptah himself), which is a figure of support at the four corners with the pole as the central great pillar of support. It is also equivalent, as a symbol, to the group of Horus and his four children in the Osirian mysteries. The Kamite twelve, as reapers in the harvest-field with Horus in Amenta, were also put together from two earlier groups of seven and five, the same as in
the gnostic mysteries of the twelve supports or the pole-tree of heaven with twelve branches in the zodiac. A sketch, however tentative, may be drawn of the original characters in the astronomical mythology, that were given the twelve thrones under one name or another in the final zodiac. (1) Sut, (2) Horus, (3) Shu, (4) Hapi, (5) Ap-Uat, (6) Kabhsenuf, (7) Amsta, (8) Anup, (9) Ptah, (10) Atum, (11) Sau, (12) Hu, as the Kamite originals of the twelve who rowed the solar bark for Ra.
We claim, then, to show that the typical Twelve, who are called apostles or disciples in later language, originated in twelve characters which had represented twelve stellar powers in the astronomical mythology, and that these were afterwards given thrones or seats as rulers in the twelve signs of the zodiac or in heaven. These, in the Pistis Sophia, are designated twelve preservers or saviours of the treasure of light. They form the cycle of twelve lesser gods around the sun-god on the summit of the mount, and are the same in signification, whether called gods in the Ritual or disciples of the Egyptognostic Jesus in the Pistis Sophia. These are at first the twelve with Horus the mortal, Horus in matter,
Horus in the mythos, Horus the youthful solar god. But when he makes his transformation and becomes the Son of God the Father, in the spirit life, they are his companions in Amenta; the twelve great spirits to whom he expounds the mysteries of the fatherhood; in short, they become the typical twelve as characters in the Kamite eschatology.
According to Pistis Sophia the localities of the teachings, whether in the midst of Amenta, or on the Mount of Olives, were celestial, and not mundane. As it is said, "Jesus and his disciples remained in the midst of an aerial region, in the paths of the ways of the midst which is below the sphere". This is the starting-point from which the twelve accompany him, through the regions that are mapped out by the zodiacal signs (Books of the Saviour in Pistis Sophia, 359-371), when they "go forth three by three to the four quarters of heaven to preach the gospel of the kingdom" (390). It is also said that "Jesus stood at the altar, and cried aloud, turning towards the four angles of the world" (358). Here the "altar" is [Page 786] urano-graphic. It was figured in the constellation Ara as a co-type with the summit called the Mount of
Hetep, or of Heaven, in the astronomical mythology.
Ancient Egypt - The Light of the World
Main Library


text:
photo essay: trick or treat
The Lafayette Park neighborhood in Midtown Tallahassee goes all out for Halloween. And by all out, I'm talking the houses are decked out in spooky decor and the streets are closed down for a huge block party that attracts residents from all over town to trick or treat. There were hundreds and hundreds of people--I even heard someone liken it to walking down Bourbon Street in New Orleans (but minus the drunken debauchery). A second line parade even made its way down Beard Street to add to the NOLA-like atmosphere. Check out some of the festivities from the evening below.
All images taken with my Canon 5D and 50mm 1.8 and 85mm 1.8 lenses.

subset: commoncrawl


text:
|Thomas Dickey
|Re: [Lynx-dev] Re: non-pkgsrc emacs or clone
|Wed, 25 May 2005 11:38:19 -0400 (EDT)
On Wed, 25 May 2005, Todd Vierling wrote:
(In more recent version branches of NetBSD and other OS's, system .h files have become progrssively more strict about standards conformance. This has broken some software compilation, and people like the pkgsrc folks have put effort into fixing those errors in the apps and feeding those fixes back to the app maintainers.)
There must be something nice I could find to say about NetBSD's header, but offhand, all I can recall are their problems (incomplete, inconsistentimplementation of interfaces). Perhaps in a year or two, it'll settle out.
bye. -- Thomas E. Dickey http://invisible-island.net ftp://invisible-island.net
|[Prev in Thread]
|Current Thread
|[Next in Thread]


text:
GraphicRiver Dark Skull 10002429
Logo Template \ Abstract
Vector \ Studio \ Fontsquirrel \ Resize \ Without \ Losing \ Editable
Logo Template - Dark Skull 10002429 by acongkecil @ GraphicRiver
Logo Template \ Abstract
Dark Skull – Logo Template
Suitable for : Company Logo, Business, Office, Studio, organization or your product name, etc.
Description : It is easy to change the size, color and text Basic design in Corel, you'll get in the file : ? Consists of 4 files : CorelDraw Cdr. 10, Adobe Illustrator AI (rgb-cmyk), Vector Eps 10 and CS, PDF) fully editable
Specifications : ? 100% vector based logo (the logo resize without losing quality) ? Ready to print ? Resolution 300 dpi ? Color (CMYK) ? Support file
The font used (Free) : http://www.fontsquirrel.com/fonts/Bebas
For additional information, if you need other services. Please call if you are interested, I will help you experience a problem or have a question!
Thank you, I hope you are satisfied with my logo templates. Do not forget to give this a 5 star rating Success to you and God bless you
Layered: No; Graphics Files Included: Vector EPS, AI Illustrator, CorelDRAW CDR; Resolution: Resizable; Minimum Adobe CS Version: CS.
Transfer Camera; Permaisuri ; Resort & Spa ; Structures V.2 ; Abstract Symbol V.6 ; Infinity G V.5 ; Simple Connecting V.2.
Keywords: airsoft gun, art, bad, bad boys, battle, dark, devils, force, fun, game, game studio, gear, grunge, gun, identity, martial art, monster, paintball, play, production, shooting, skull, squad, t-shirt, tactical, team, toy, website, wing.


text:
18 Feb
Fleshlight Vibro – Vibrating Bullets
Posted in Uncategorized on 18.02.11
Which one do fleshlight vibro – vibrating bullets you want. But the quarter doesnt last long. These were followed soon after, around 1880, by the electromechanical vibrator, patented by an enterprising British physician, Dr Joseph Mortimer Granville. Look at Dr Jocelyn Elders, who in 1994 was the first female African-American to be appointed to the position of US Surgeon General. By the 19th century, physician-assisted paroxysm was firmly entrenched in Europe and the US It was a fleshlight vibro – vibrating bullets godsend for many doctors. People are not going to know what it is. Ive used fleshlight vibro – vibrating bullets them all. Same-sex marriage is legal in Canada, and fleshlight vibro – vibrating bullets two Mounties happily tied the knot in 2005. And it doesnt look like a dick it looks like a lava lamp. But you have to remebner that this is ONLY a FLESHLIGHT SUBSTITUTE, and it wont last for long. Well, I have good news for you. All it takes is the device and the appropriate software, and you will never be soft. And dont just rub one out or treat masturbation like a chore. You will experience lots of fantastic ograsms this jack so you can train yourself as often you want, endurance jacks ere havery durable. Be sure to get your Fleshlight today. For years Fleshlight has given men access to the forbidden back door fleshlight vibro – vibrating bullets action through the Butt orifice. This device is worth every spend dollar fleshlight vibro – vibrating bullets for it.
Comments Off


text:
Who we are
Lighthouse is a Leadership Strategy and Training specialist firm that empowers leaders to navigate strategic and cultural change and deliver exceptional results. Our core focus is developing leadership strength at all organisational levels for our clients. We have been in operation since 2003 and have offices in Sydney and Melbourne. We are a team of leadership and management specialists. We utilise world leading IP from Europe and the US to ensure that our customised programs are best practice solutions for our clients.
Managing Director
Peter Nankervis
[email protected] | +61 419 823 969
Peter is the Managing Director, Knowledge of Lighthouse. Prior to this he was the National Consulting and Training Manager for a major National Human Resources Consultancy and before that successfully held State Management positions in NSW and WA. Peter has also had international experience throughout Asia, Europe, Africa and the Middle East as Regional Manager for a Worldwide Manufacturer and Supplier of Hotel Consumables.
Peter has an undergraduate degree in Economics (Major in Economics and Business Law) and a Masters in Human Resources and Executive Coaching through Sydney University. Peter was one of the first academically qualified people in Executive Coaching in the world and received the Sydney University Beta Gamma Sigma award for academic excellence.
Peter is most often described by customers as having a very good understanding of their business, flexible to adapt to their needs as a facilitator and a natural dynamic presenter of training material. He is a very good listener with an ability to develop practical and simple solutions to complex problems. He uses his strength in communication to help his clients engage their key stakeholders. Peter's core purpose is to Create Inspirational Results with People.
Mark Emerson
Managing Director
[email protected] | +61 419 869 675
Mark is the Managing Director- Consulting with Lighthouse. He is responsible for the operation of the Lighthouse business as well as being the lead Relationship Manager with a range of key Lighthouse customers. Mark is a highly experienced senior executive with an impressive record of leading service businesses from start up to consolidation and maturity.
After building a solid foundation of experience with two of Australia's largest corporates, Mark set up a human capital business in partnership and led it from day one to successfully completing the sale of the business to an International firm sixteen years later. In addition to building his own business which merged with Lighthouse in 2010, Mark has served as Chairman or board member with a number of professional services and not for profit enterprises.
Mark has particular capability in leading high performance teams, developing strategy and turning it into profitable outcomes and applying rigour and discipline to lead team decision-making. Mark is ideally suited to working with business leaders or management teams to drive higher performance across their business. Whether it be analysing the business and developing strategy, coaching the partners on their management and leadership roles or contributing at board level, Mark makes a significant contribution to his clients businesses.
Eric Miller
Sr. Partner and Leadership Team Navigation Expert
[email protected] | +61 439 659 593
Eric is a Sr. Partner with Lighthouse and the "go to" person for our Leadership Team Navigation practice.
Prior to this he enjoyed a long career with Accenture helping clients plan, execute, and operate their most important business and people-related transformations. Eric combines 20 years of Management Consulting with fresh insights from a Master's Degree to help clients discover, deploy and develop their talent to achieve measurable business outcomes.
Eric has an undergraduate degree in Industrial Engineering from Texas A&M and a Masters in Executive Coaching through Sydney University. Eric has been an ICF Accredited Coach for 11 years and is deeply passionate about helping individuals, teams and organisations meet their goals.
Eric works closely with his clients to co-develop solutions that will enable sustained improvements in performance. He enjoys building relationships that help him tailor solutions to exactly meet business needs. Eric enjoys all forms of teaching and facilitation and brings personal and business examples to help embed learning
Tim Chilvers
Facilitator & Program Manager
[email protected] | +61 458 967 456
A leader who believes that sustainable performance comes from a strong culture aligned with a purpose-led strategy. Tim has led a diverse range of businesses spanning small and complex teams in global organisations to large divisions of commercial banks with more than 500 people and $500m in revenue.
Tim also has many years of experience working with customers of all sizes finding solutions to their largest challenges. He sees his future working with people and organisations determined to realise their potential – those prepared to act decisively and with the conviction required to bring that potential to life.
Brian Renwick
Facilitator & Program Manager
[email protected] | +61 421 618 487
Brian is an experienced senior business manager with highly developed commercial acumen and a unique combination of commercial skills combined with a strong finance background. His passion for lifelong learning is central to his own personal development from a highly competent finance professional into a strong and broadly experienced commercial operative now delivering value added Consultancy Services across a range of activities in the Healthcare and Life Sciences sector.
A strong record of career accomplishments reflects a comprehensive depth and breadth of operational and commercial expertise developed in leading organisations such as CSL Limited, Symbion Healthcare, Bristol-Myers Squibb, Sara Lee Corporation and PriceWaterhouseCoopers. In addition Brian has senior management public company experience with Ascent Pharmaceuticals Limited and Advance Healthcare Group Limited.
Rod Power
Facilitator & Program Manager
[email protected] | +61 432 523 224
Rod is a consultant trainer and coach with Lighthouse. Prior to this he was the European Managing Director of a media sales consultancy generating approximately $150m in annual sales for his clients, and has an extensive background in business management, leadership, and executive development. Rod's passion is the creation of high-performing teams and cultures through effective leadership. He has been a key-note speaker, executive coach and consultant throughout Australasia, Europe and North America.
Because of his outstanding communication skills, Rod is often described as an inspiring leader. Whether it is as a training facilitator, executive coach or keynote speaker, he knows how to work with and bring the best out of people. A hallmark of his customer satisfaction is the number of times he is invited back. He has working relationships with some clients stretching for over ten years.
Stuart Findlay
Facilitator & Program Manager
Stuart has enjoyed a dynamic and successful career in the accounting profession, financial services industry and management consulting field as a leader, practitioner, facilitator and coach. He has held senior leadership positions in Westpac and BT Financial Group, run small and large functional areas with great success and led the cultural transformation of sales teams on several occasions during his 30 year career. In recent years, Stuart has developed a passion for the development and implementation of practical, relevant and commercially effective professional development programs. Combined with his astute business acumen, energized facilitation approach and executive coaching skills, these programs have generated enormous cultural and commercial benefits for his employers and consulting clients.
Having worked across the small business, mid sized corporate, government and institutional sectors, Stuart brings a wealth of experience and knowledge in how organizations succeed and fail. He is particularly passionate about the importance of developing better leaders at all levels as well as improving the self-awareness, knowledge and skills of the entire workforce as a pathway to greater engagement and fulfillment. Stuart believes that by knowing thyself and the broader purpose and functions of your employer and customers, one is in a stronger position to achieve mastery, be self directed and to answer the critical questions that drive motivation and performance.
For Lighthouse, Stuart is a specialist consultant for the Building Business Acumen program.
In his spare time, Stuart volunteers his time as a mentor to three younger professionals, is a passionate sports fan and drives his two children around Sydney to attend a vast range of sporting and social events.
James Merchant
Facilitator & Program Manager
[email protected] | +61 402 890 989
James is a Specialist Innovation Program Partner with Lighthouse. With a strategic approach to design thinking and innovation, James helps large corporations to build capability for overcoming a range of challenges, such as: business disruption, business growth, culture change and future proofing its people with creative skills.
Prior to consulting, James established and led the innovation program for a major General Insurer, where he facilitated many projects, both internally and with major business partners. James also has over 20 years experience in senior management positions within General Insurance, leading people, managing performance, managing stakeholders and driving change to ensure competitive advantage.
James has the ability to help people research for discovery, generate human centred insights and ideas, and quickly apply them commercially within a corporate context. He is a relaxed and confident workshop and project facilitator who is comfortable operating at all levels across an organisation.
Michelle Redfern
Facilitator & Program Manager
Michelle leads the Advancing Women in Leadership portfolio for Lighthouse.Michelle is determined to contribute to achieving global gender equality in her life time, with particular emphasis on the sporting sector. She is an advisor to boards and leaders, a speaker and MC at conferences, leadership forums and diversity events. She also facilitates female leadership programs and mentoring groups.
Michelle has held executive leadership roles for blue chip global companies such as NAB, Telstra, Serco and Aegis. Michelle is well known for her passionate leadership on creating high performance, inclusive workplaces, is a collaborative and engaging leader, as well as being an operating model performance turnaround specialist.
Michelle is an experienced non-Exec director who holds board roles with Williamstown VFL Football Club and Good Shepherd Microfinance. She has previously held board positions with the Gippsland League, the AFL's largest Victorian regional league, Swinburne University's Business Without Borders social enterprise & the Highvale Netball Association Inc. She is a panel judge for the Telstra Business Women's Awards and for the Telstra Business Awards.
Michelle is a Graduate of the AICD, holds an Executive MBA (Distinction) from RMIT and is an IECL qualified organisational coach.
Adam Le Good
Facilitator and Program Manager
[email protected] | +61 412 101 115
Adam is a consultant facilitator with Lighthouse and presents our range of N.E.W.S. and other related programs for clients. With over thirty years experience as a professional facilitator in both the private and public sectors, Adam has presented on a broad range of topics throughout Australia and internationally.
As well as an undergraduate qualification in Psychology, Adam has a Certificate IV in Training and Assessment, a Diploma of Management and has also undertaken an Advanced Train the Trainer and a Creative Training Techniques workshop.
Adam's style is practical, engaging and theatrical. He brings the learning to life with analogies, rich stories and anecdotes to help embed the ideas and techniques, so participants can utilise the learning back in the workplace. His understanding of group dynamics, learning styles and human behaviour, combined with his adaptability and communication skills help to inspire, motivate and empower those attending.
Margie Ireland
Partner | Leadership Coach | Psychologist
[email protected] | +61 418 734 425
Margie has been coaching and consulting to organisations for 15 years. Margie is creating a new path for individuals, leaders and organisations to connect and engage with their people in a more effective, unique and meaningful way. Margie's approach to providing support offers a commercial and psychological lens to your people and teams. Her coaching methodology is evidence-based using business and psychological principles, from her personal experiences in career transition and transformation lessons learned overcoming obstacles in her own business ventures.
Margie's qualifications include Bachelor of Behavioural Science Psychology – QUT Bachelor of Behavioural Science-Honours (2015), Member of Australian Psychological Society (APS), Member of Organisational College of Psychology (COP).
Carolyn Thomas
Marketing Communications Manager
[email protected] | +61 400 784 643
Carolyn's human resource experience spans the last 15 years, working in recruitment and consulting. Prior to joining Lighthouse, Carolyn worked with Talent2 and was involved in the implementation and roll out of the Telstra Careers Centre, working particularly with Telstra Business and Telstra Enterprise and Government. Prior to this, Carolyn worked for a major recruitment agency in London, recruiting into first tier financial institutions such as Deutsche Bank, UBS, Barclays and Merrill Lynch.
Carolyn has previously worked on several multi-faceted organisational development projects specialising in progress tracking, communication and stakeholder management.
Want to increase results and engage your people?
Let's discuss your business needs and see if we can help.


text:
Duplicating and Renaming the Door Entity
Because you have already performed the tasks of setting up the entry door, there is no need to do it all again from the beginning to create your exit door. Instead, you'll duplicate the existing entry door and then modify its name and properties.
To duplicate and rename the door entity
In the Entity Outliner, select EntryDoor_Parent. To duplicate it, press Ctrl+D.
Use the Move tool to move the duplicated door entity to the other side of the maze. Align the door in the opening of the exit doorway.
In the Entity Outliner, select the duplicated entity. In the Entity Inspector, rename it
Press Ctrl+S to save your level.
Next: Adding Lua Scripts to Exit Door


text:
Your first look at Wonder Woman in action in Batman vs Superman: Dawn of Justice
We've seen Gal Gadot in the costume in photos but Warne Bros. has released a new trailer for Batman vs Superman: Dawn of Justice at San Diego Comic-Con and in it we get our first real look at Gal Gadot as Wonder Woman in action.
We're still not sure how big her part will be but the trailer reveals a heap more about the movie including Jesse Eisenberg's take on the iconic Lex Luthor!
From what I can tell - it looks like Lex is behind a conspiracy to pit Batman (and the rest of the world) against Superman.
Have a look and let us know your thoughts.


text:
Ample Storage - store 84 Self Storage in Richmond Virginia3209 Castlewood Rd. Richmond Virginia 23234
Office Hours
Monday - Friday: 9:00 AM - 5:00 PM
Saturday: 8:00 AM - 4:00 PM
Gate Access
Monday - Friday: 6:00 AM - 10:00 PM
Saturday - Sunday: 6:00 AM - 10:00 PM
Admin Fee:
Disc Lock Price:
Ample Storage Castlewood is conveniently located in the city of Richmond, VA at the intersection of Jefferson Davis Highway and Castlewood Road. At this Ample Storage Center location we provide a 100% fenced facility with gated access, 24-hour video surveillance and an on-site resident manager to keep your belongings secure. We offer a variety of self storage units including climate controlled units, workshop spaces and more! Our on-site manager will be able to assist you with any self storage questions you might have. For our customers convenience we sell high security disc locks on site at an affordable price! Ask our manager for more information about how secure disc locks are compared to other locks.
There are currently no reviews for this location.
Leave Us A Review...
1400 Chamberlayne Avenue
Richmond, Virginia 23222 Visit Facility
5.28 Miles from Zip Code 23222 AAAA Self Storage & Moving - Store 13 of Richmond, Virginia
100 S. Providence Rd.
Richmond, Virginia 23236 Visit Facility
5.72 Miles from Zip Code 23236 AAAA Laburnum Racetrack Self Storage & Moving - Store 7 of Richmond, Virginia
1400 E. Laburnum Ave
Richmond, Virginia 23222 Visit Facility
7.51 Miles from Zip Code 23222 Ample Storage - store 85 of Chester, Virginia
11115 Iron Bridge Road
Chester, Virginia 23831 Visit Facility
8.51 Miles from Zip Code 23831
Click for details.


text:
ROBERT SIEGEL, Host:
And joining us, as he does most Fridays now, is sportswriter Stefan Fatsis. Hi, Stefan.
STEFAN FATSIS: Hey, Robert.
SIEGEL: Plenty of upsets in the first couple of days of March Madness. I assume that you predicted them all correctly?
FATSIS: Oh yeah. Well, yesterday I almost did actually. I had the number 14, Ohio University, over number three, Georgetown - oh wait, that's a lie, I did not. I had a couple of other ones though. I actually picked 13 out of 16 correctly yesterday. As we speak, I've got 18 out of 23. Oddly, I had no faith in Ivy League champion and number 12 Cornell...
SIEGEL: Didn't pick Cornell.
FATSIS: ...beat number five Temple today. I should point out that there's a DePaul math professor out there. He says there are nine quintillion different ways to fill out a NCAA bracket. And of the 4.8 million brackets that are entered into ESPN's tournament challenge, how many do you think remain perfect right now?
SIEGEL: It's a total blank for me. How many remain perfect?
FATSIS: Two.
SIEGEL: Two.
FATSIS: Two - and people on ESPN's site are already ripping these guys for their picks.
SIEGEL: Now, the second round of the men's tournament is this weekend, but the women's tournament begins tomorrow. And there's one big story in the women's tournament - that is the University of Connecticut. Tell us about it.
FATSIS: Yeah. They've won 72 straight games. They broke their own previous record of 70 straight. Let me give you some numbers to put Connecticut's achievements into perspective. They've trailed for 97 out of 2,880 minutes during their streak. This year, they've won every game by an average of 35 points. And here are some of their scores: 91-24, 103-35, 91-37, 90-35. It makes you wonder whether Connecticut is playing in the correct NCAA tournament.
SIEGEL: Well, now on to a different tournament, the World Cup. International star David Beckham's hopes of playing in his fourth World Cup this summer ended last weekend. Beckham tore his Achilles tendon and his injury has repercussions in several countries actually.
FATSIS: Yeah, first England, of course, for whom Beckham was hoping to represent for a fourth time in the World Cup. The injury actually inspired the British poet laureate Carol Ann Duffy to compose a poem in honor of the fallen star - I'm not kidding - and she calls it "Achilles." Would you care to hear a few lines, Robert?
SIEGEL: Go for it, yeah.
FATSIS: (Reading) But when Odysseus came with an athlete's build, a sword and a shield, he followed him to the battlefield. The crowds roar, and it was sports, not war, his charmed foot on the ball. But then his heel, his heel, his heel.
FATSIS: You know, the injury was also felt in Italy. Beckham was playing this winter for AC Milan and here in the United States too, where he was supposed to return for a fourth season with the Los Angeles Galaxy of Major League Soccer. He's facing a six-month rehab now. He might not play for the Galaxy at all. And that means he'll have missed more games than he's played since arriving for Los Angeles in 2007.
SIEGEL: But normally anyone else, because it's not clear if there will be a Major League Soccer season. The players are threatening to strike before the opening kickoff, which is scheduled for next week. What is going on with American Major League Soccer?
FATSIS: Well, the players want the kinds of rights that are afforded athletes in most other major sports - free agency, better pay - and they really deserve that. Some young players in Major League Soccer made as little as $20,000 last year. Players are seeking a modest rise in the salary cap. And as for free agency, MLS is a single entity. The league controls player contracts, not teams. So, the players can't switch clubs even when their contract expires and they should be able to do that.
SIEGEL: But can the league actually afford to give it to them?
FATSIS: You've got a new team in Philadelphia this year, a beautiful new $200 million soccer-only stadium in northern New Jersey. And you've got the World Cup attention this year. That's a lot of momentum to squander over what are basic rights in top-tier sports leagues.
SIEGEL: Finally, a little bit more on soccer, my colleague, Melissa Block - you familiar with her?
FATSIS: I am.
SIEGEL: She's your wife. She reported yesterday on a touching moment involving the U.S. under-17 women's soccer team and their counterparts from Haiti at a tournament the other day. The U.S. played in the semifinals of that event last night. An update?
FATSIS: Well, the U.S. girls actually lost to Canada yesterday and it means that the team won't play in the under-17 women's World Cup later this year. And that is the first time that a U.S. women's team has ever missed a World Cup.
SIEGEL: Oh my. Well, thank you, Stefan.
FATSIS: Thanks, Robert.
SIEGEL: Stefan Fatsis joins us most Fridays to talk about sports and the business of sports. And you can hear more of him on Slate.com's podcast Hang Up and Listen.
BLOCK: You're listening to ALL THINGS CONSIDERED from NPR News.
Copyright © 2010 NPR. All rights reserved. Visit our website terms of use and permissions pages at www.npr.org for further information.
NPR transcripts are created on a rush deadline by Verb8tm, Inc., an NPR contractor, and produced using a proprietary transcription process developed with NPR. This text may not be in its final form and may be updated or revised in the future. Accuracy and availability may vary. The authoritative record of NPR's programming is the audio record.


text:
The Amazing Book of LEGO Star Wars
Autor: David Fentiman
Oryginalny tytuł: The Amazing Book of LEGO Star Wars
Wydanie PL:---
Wydanie USA: DK Publishing, marzec 2017
Przekład: ---
Ilustracje: ---
Ilustracja na okładce: ---
Stron: 48
Cena: 14,99 USD
Nota wydawnicza
The Amazing Book of LEGO® Star Wars™ is the perfect first book for any young LEGO Star Wars fan.
The Amazing Book of LEGO Star Wars will help children aged 5 and above explore the amazing LEGO Star Wars universe. From Anakin Skywalker and Yoda to Rey and Kylo Ren, young readers will see their favorite characters and sets brought to life. Fans will be fascinated by the eye-catching designs featuring large, dynamic images of heroes and villains, while key themes are explored using carefully leveled text that will capture their interest. With a mixture of full and half-page fold-outs throughout the book that reveal extra-large images and a fold-out poster at the end, The Amazing Book of LEGO Star Wars is great for young fans.


text:
Commentary about the underperformance of some of our mega projects, rarely gets it right. As a consequence, few lessons are ever learnt. It is an indictment of Australia's construction sector that we seem to repeat the same mistakes over and over again. This does little to advance Australia's project delivery reputation.
Cost over-runs associated with three of our most recent mega projects highlight this trend. Costs ballooned from a total combined initial budget of around $47B, to some $85B! – representing a cost blowout of almost 100%!
This type of performance needs serious intervention by government, industry and project owners. I will briefly outline, against areas of accountability, what I believe to be the main contributing factors and suggest some remedies to eliminate this unacceptable situation.
The cyclical nature of mega projects causes contractors to scale up and down. This makes any long term investments in people and technology impractical. Skills, competencies and processes remain suppressed as a result.
This cyclical nature can influence project owners to adopt opportunistic tactics to secure services. Contractors needing to fill their order books accept higher risk profiles in the process.
This high risk scenario gets worse when executive performance metrics drive the wrong behaviors.
The Australian political setting inhibits any advancement of the required structural reforms. The main reasons are the disproportionate union influence and short parliamentary terms. Such a setting makes any meaningful and sustainable workplace reform difficult if not impossible.
All this means is that we end up with expedient labour agreements with a short term horizon. This impacts the long term sustainability of productivity improvement gains and wages growth. As a consequence, we end up with a 'ratchet effect' for mega projects that follow.
The dismantling of the Australian Building & Construction Commission is a case in point.
Furthermore, government approvals bureaucracy and 'red tape' does not help the delivery process. It additionally enables minority interests to delay, frustrate or block significant developments. This also dampens the appetite of project debt or equity backers.
The project specific contributing factors following all have equal ranking in my opinion.
Strong leadership
Mega projects often have revenues, complexity and risk profiles greater than the contracting entity itself. Yet the task of running such undertakings often goes to individuals who lack the 'right stuff'. Like any successful enterprise, a successful construction project needs a strong culture. A strong project manager must be like a strong CEO in this regard.
The notion that a large infrastructure project is led by a high achieving engineer is wrong. It would be better to entrust a high achieving leader who is also an engineer, to head the project delivery. Average leaders equate to average teams, so the situation only gets worse. The following quite often then occurs:
- no effective systems, tools and controls put in place and working from day one;
- an ineffective and unbalanced organisational architecture;
- a lack of a real risk management culture;
- no governance framework that includes robust reporting, a project board, internal and external auditing;
- a lack of multicultural sensitivity (mega projects are multinational); and
- health safety and environmental programs that revolve around compliance rather than being inspired by values.
Contractors and project owners must pick the very best to run their projects and protect their balance sheets.
Fair contract structures
Project owners should not delude themselves. At no stage of an economic cycle are onerous and punitive contracts a strategic option. Contractors should not ever think that they can dodge the bullet. Contractors board of directors must establish acceptable risk hurdles and then ensure compliance, to stop kamikaze behaviours in their executive ranks.
The practice of back-to-back onerous contract terms to subcontractors and suppliers has got to stop. This should not count as a risk mitigation strategy for contractors who have taken on crazy terms.
Finally, a dispute board approach to managing contract expectations should become the norm. This approach been successful on large projects around the world. We should adopt it as a matter of course.
Adopting the appropriate delivery model
The contractual layers between the project owner and the workforce should be minimised. This makes for a more responsive and agile project.
Engineering and procurement must be integrated into the project delivery team. This is the best way of achieving timely and efficient design and better coordination.
There is no such thing as 'one size fits all' in project delivery. Each delivery model must be specific to the project and its context.
Accurate definition and realistic settings
The full scope of the project must be well defined and connected to the projects time and cost settings:
- consulting engineers and designers must become more accountable for their feasibility estimates;
- owners to be more rigorous with their reviews and project due diligence;
- contractors to apply best practice when preparing estimates and project schedules; and
- an ECI process should be adopted to add rigor to the settings.
The above are all basic from any stand point, yet our mega projects still under perform in a spectacular way. The worst part of it all is that the root causes of the time and cost blow outs are generally the same.
Dario Amara is the Managing Director of Draco, a specialist construction project management company based in Perth, Western Australia.
Copyright © 2016 Draco Industries Pty Ltd. All rights reserved.


text:
Investing in cryptoassets requires the combination of established investment techniques with a deep technical understanding. We actively manage portfolios of cryptoassets to provide professional and institutional investors with access, know-how, and superior returns to this new asset class in a convenient and regulated way.
Our mission is to advance the adoption of decentralized systems because we believe that a free and open economy will transform society. The Internet was about improving how we communicate and making the sharing of information more efficient. We believe that decentralized systems and cryptoassets will have the same impact on money, finance and the next generation of digital applications.
When you pair scarce data, immature exchange APIs, and nascent infrastructure with a rapidly evolving ecosystem, it is challenging to quantify and manage risk appropriately. Additionally, it is essential to maintain the agility and flexibility to react quickly to market conditions, emerging trends and new ways of capturing alpha.
With this paradigm shift, asset managers will inevitably have to become technology companies in order to keep up with the constantly evolving environment, interact with new systems, and be able to fully leverage the opportunities of this new asset class.
Developing in-house trading technologies allows us stay ahead of the curve and capture opportunities that remain inaccessible to other managers. We exploit inefficiencies by directly connecting to trading venues around the world and leveraging our execution engine for low-latency arbitrage and market making.
The active participation in crypto networks (aka. Generalized Mining) offers a new opportunity to generate returns, and is also a way to protect our investments. Base58 is an early mover in this new form of allocating capital and launched one of the first Tezos staking operations in July 2018.
By accessing the websites at https://base58.capital/, https://base58.ch/or any of its subdomains (the "Sites"), you are agreeing to be bound by these terms of service, all applicable laws, and regulations, and agree that you are responsible for compliance with any applicable local laws. If you do not agree with any of these terms, you are prohibited from using or accessing this site. The materials contained in the Sites are protected by applicable copyright and trademark law.
Permission is granted to temporarily download one copy of the materials (information or software) on the Base58 Capital AG Sites for personal, non-commercial transitory viewing only. This is the grant of a license, not a transfer of title, and under this license, you may not:
This license shall automatically terminate if you violate any of these restrictions and may be terminated by Base58 Capital AG at any time. Upon terminating your viewing of these materials or upon the termination of this license, you must destroy any downloaded materials in your possession whether in electronic or printed format.
The materials on the Base58 Capital AG Sites are provided on an 'as is' basis. Base58 Capital AG makes no warranties, expressed or implied, and hereby disclaims and negates all other warranties including, without limitation, implied warranties or conditions of merchantability, fitness for a particular purpose, or non-infringement of intellectual property or other violation of rights.
Further, Base58 Capital AG does not warrant or make any representations concerning the accuracy, likely results, or reliability of the use of the materials on its Sites or otherwise relating to such materials or on any sites linked to the Sites.
In no event shall Base58 Capital AG or its suppliers be liable for any damages (including, without limitation, damages for loss of data or profit, or due to business interruption) arising out of the use or inability to use the materials on the Base58 Capital AG Sites, even if Base58 Capital AG or a Base58 Capital AG authorized representative has been notified orally or in writing of the possibility of such damage. Because some jurisdictions do not allow limitations on implied warranties, or limitations of liability for consequential or incidental damages, these limitations may not apply to you.
The materials appearing on the Base58 Capital AG Sites could include technical, typographical, or photographic errors. Base58 Capital AG does not warrant that any of the materials on its website are accurate, complete or current. Base58 Capital AG may make changes to the materials contained on its Sites at any time without notice. However, Base58 Capital AG does not make any commitment to update the materials.
Base58 Capital AG has not reviewed all of the sites linked to its Sites and is not responsible for the contents of any such linked site. The inclusion of any link does not imply endorsement by Base58 Capital AG of the site. Use of any such linked website is at the user's own risk.
Base58 Capital AG may revise these terms of service for its Sites at any time without notice. By using the Sites you are agreeing to be bound by the then current version of these terms of service.
These terms and conditions are governed by and construed in accordance with the laws of Switzerland and you irrevocably submit to the exclusive jurisdiction of the courts in that State or location.
Base58 Capital AG ("us", "we", or "our") operates the websites and application available on https://base58.capital, https://base58.ch/ or any of its subdomains (the "Service").
This page informs you of our policies regarding the collection, use, and disclosure of personal data when you use our Service and the choices you have associated with that data.
We use your data to provide and improve the Service. By using the Service, you agree to the collection and use of information in accordance with this policy. Unless otherwise defined in this Privacy and Security Policy, terms used in this Privacy and Security Policy have the same meanings as in our Terms and Conditions, accessible on GitHub.
Personal Data means data about a living individual who can be identified from those data (or from those and other information either in our possession or likely to come into our possession).
Usage Data is data collected automatically either generated by the use of the Service or from the Service infrastructure itself (for example, the duration of a page visit).
Cookies are small pieces of data stored on a User's device.
Data Controller means a person who (either alone or jointly or in common with other persons) determines the purposes for which and the manner in which any personal data are, or are to be, processed.
For the purpose of this Privacy and Security Policy, we are a Data Controller of your data.
Data Processor (or Service Provider) means any person (other than an employee of the Data Controller) who processes the data on behalf of the Data Controller.
We may use the services of various Service Providers in order to process your data more effectively.
Data Subject is any living individual who is the subject of Personal Data.
The User is the individual using our Service. The User corresponds to the Data Subject, who is the subject of Personal Data.
We collect several different types of information for various purposes to provide and improve our Service to you.
While using our Service, we may ask you to provide us with certain personally identifiable information that can be used to contact or identify you ("Personal Data"). Personally identifiable information may include, but is not limited to:
We may use your Personal Data to contact you with newsletters, marketing or promotional materials and other information that may be of interest to you. You may opt out of receiving any, or all, of these communications from us by following the unsubscribe link or instructions provided in any email we send or by contacting us.
We may also collect information how the Service is accessed and used ("Usage Data"). This Usage Data may include information such as your computer's Internet Protocol address (e.g. IP address), browser type, browser version, the pages of our Service that you visit, the time and date of your visit, the time spent on those pages, unique device identifiers and other diagnostic data.
We use cookies and similar tracking technologies to track the activity on our Service and hold certain information.
Cookies are files with small amount of data which may include an anonymous unique identifier. Cookies are sent to your browser from a website and stored on your device. Tracking technologies also used are beacons, tags, and scripts to collect and track information and to improve and analyze our Service.
You can instruct your browser to refuse all cookies or to indicate when a cookie is being sent. However, if you do not accept cookies, you may not be able to use some portions of our Service.
Examples of Cookies we use:
Base58 Capital AG uses the collected data for various purposes:
Base58 Capital AG will retain your Personal Data only for as long as is necessary for the purposes set out in this Privacy and Security Policy. We will retain and use your Personal Data to the extent necessary to comply with our legal obligations (for example, if we are required to retain your data to comply with applicable laws), resolve disputes, and enforce our legal agreements and policies.
Base58 Capital AG will also retain Usage Data for internal analysis purposes. Usage Data is generally retained for a shorter period of time, except when this data is used to strengthen the security or to improve the functionality of our Service, or we are legally obligated to retain this data for longer time periods.
Your information, including Personal Data, may be transferred to — and maintained on — computers located outside of your state, province, country or other governmental jurisdiction where the data protection laws may differ than those from your jurisdiction.
If you are located outside Switzerland and choose to provide information to us, please note that we transfer the data, including Personal Data, to Switzerland and process it there.
Your consent to this Privacy and Security Policy followed by your submission of such information represents your agreement to that transfer.
Base58 Capital AG will take all steps reasonably necessary to ensure that your data is treated securely and in accordance with this Privacy and Security Policy and no transfer of your Personal Data will take place to an organization or a country unless there are adequate controls in place including the security of your data and other personal information.
Under certain circumstances, Base58 Capital AG may be required to disclose your Personal Data if required to do so by law or in response to valid requests by public authorities (e.g. a court or a government agency).
Base58 Capital AG may disclose your Personal Data in the good faith belief that such action is necessary to:
The security of your data is important to us, but remember that no method of transmission over the Internet, or method of electronic storage is 100% secure. While we strive to use commercially acceptable means to protect your Personal Data, we cannot guarantee its absolute security.
We do not support Do Not Track ("DNT"). Do Not Track is a preference you can set in your web browser to inform websites that you do not want to be tracked.
You can enable or disable Do Not Track by visiting the Preferences or Settings page of your web browser.
Base58 Capital AG aims to take reasonable steps to allow you to correct, amend, delete, or limit the use of your Personal Data.
Whenever made possible, you can update your Personal Data directly within your account settings section. If you are unable to change your Personal Data, please contact us to make the required changes.
If you wish to be informed what Personal Data we hold about you and if you want it to be removed from our systems, please contact us.
In certain circumstances, you have the right:
You have the right to data portability for the information you provide to Base58 Capital AG. You can request to obtain a copy of your Personal Data in a commonly used electronic format so that you can manage and move it.
Please note that we may ask you to verify your identity before responding to such requests.
We may employ third party companies and individuals to facilitate our Service ("Service Providers"), to provide the Service on our behalf, to perform Service-related services or to assist us in analyzing how our Service is used.
These third parties have access to your Personal Data only to perform these tasks on our behalf and are obligated not to disclose or use it for any other purpose.
We may use third-party Service Providers to monitor and analyze the use of our Service.
Our Service may contain links to other sites that are not operated by us. If you click on a third party link, you will be directed to that third party's site. We strongly advise you to review the Privacy and Security Policy of every site you visit.
We have no control over and assume no responsibility for the content, privacy policies or practices of any third party sites or services.
Our Service does not address anyone under the age of 13 ("Children").
We do not knowingly collect personally identifiable information from anyone under the age of 13. If you are a parent or guardian and you are aware that your Children has provided us with Personal Data, please contact us. If we become aware that we have collected Personal Data from children without verification of parental consent, we take steps to remove that information from our servers.
We may update our Privacy and Security Policy from time to time. We will notify you of any changes by posting the new Privacy and Security Policy on this page.
We will let you know via email and/or a prominent notice on our Service, prior to the change becoming effective and update the "effective date" at the top of this Privacy and Security Policy.
You are advised to review this Privacy and Security Policy periodically for any changes. Changes to this Privacy and Security Policy are effective when they are posted on this page.
If you have any questions about this Privacy and Security Policy, please contact us: