The Divine Liturgy DeCoded

Learning from Ancient Egyptian Rosetta Stone and Vinča's Oldest Script- Edit Symbols and Signs, Spirituality, consciousness

 

Ancient Europe Neolithics and Sacred Sounds

Symbols and Signs Research by Nataša Pantović

A Soul (DuŠa in Slavic) on Its Mystical Journey through Sounds and their Frequencies, is influenced by them, as the name of GoD, any religion will tell you, will influence your Mind.

 

Cyrillic vs Ancient Greek vs early Phoenician 700 BC Scrit, Sounds, Gods in art

 

A fairly early monotheistic notion, of one and supreme god to worship, was evident within the development of the Balkan Slavic languages, and it in its puzzling complexity ends with the supreme mystical story of the Holy Trinity. 

 

The esoteric sounds of Ya-Ho-Wa (Ša) materialises on Earth carrying the male and female symbols, in Ancient China taking the form of Tao through Chi manifesting as YiN and YaNG. This amazing Chi in Ancient Egypt became a variety of sounds of Ž, Đ. Š, Č, Ć, DŽ all represented by different sound frequency symbols of various Gods and Goddesses. In Europe this early opsession with the sound stays with the Pythagoras' research of mathematics, frequencies and sounds 111HZ.

 

 

Danube Region Script 4,000 BC 

 

 

Decoding the Ancient Greek Orthodox Christian Prayer using Learning from Rosetta Stone

Deciphering the Ancient Greek Texts, Adding Hidden Sacred Sounds using the names of God's / Goddesses 2,000 BC, from Rosetta Stone and Ancient Europe Vincha (Danube Region) Civilization

 

 

Preview video of the book Votive Mass of the Divine Heart of God the Father: Texts and Lectionary.

This is actually the first book I read by Kathleen Norris, because I found the title intriguing. It is the text of a lecture the author gave in 1998 that was sponsored by the Center for Spirituality at Saint Mary's College at Notre Dame."Quotidian means occurring every day, belonging to every day; commonplace, ordinary." The author finds that, like Therese of Lisieux, Christ was most abundantly present to her not "during my hours of prayer... but rather in the midst of my daily occupations" (quote from "Story of a Soul" by Therese of Lisieux). God cares about the least of our daily tasks. Jesus instructed us in the Lord's Prayer to pray for our daily bread. So making bread is important. Jesus knelt and washed the feet of his disciples. Serving others is important. Serving through cleaning, doing laundry, preparing a meal. These are all signs of caring, signs of serving others, indications of our love for those we do them for. These are the types of tasks that are never done. And they shouldn't. Who wants to say, "well, I cooked and served you this wonderful meal to show I care. Now you know, so I never need to do it again." Or, "I've washed and ironed your clothes. That means I love you. Now you know, so I don't need to do this ever again for you, because you know." You eat, but are hungry again. You wash, but the clothes get dirty and need to be laundered again. These are quotidian things. And doing them over and over again demonstrates our love and our care. Because of that, ordinary tasks become holy tasks that transform us. Carrying out holy work makes us holy because we are serving others. Contrary to conventional thought, cooking and cleaning for others does not make us less intelligent or less important or less significant. What God does to us and with us and through us as we carry out seemingly unimportant tasks is the quotidian mystery. Liturgy, like laundry, is never done. You don't just do it once and are finished. It is ongoing. And participating in it repeatedly and regularly transforms us into the image of Christ, suitable for holy work. Even the holy work of serving others in quotidian tasks.

The booklet I read was by Thomas Howard, so I assume Katherine L. Howard is somehow related. Not sure how... but the front of the book otherwise looks the same.This is a very brief 48 page booklet, giving basic explanations for the liturgy used in the Anglican church. Having grown up in a Protestant denomination, I have been recently reading books from an Orthodox and a Catholic (Roman, Anglican, Lutheran) perspective.The focus of a church service in most Protestant churches is the sermon, the teaching from the word of God. From reading this little booklet, the focus of an Anglican church is the Eucharist or Lord's Table. However the Eucharist INCLUDES the reading of God's word, the teaching from God's word (the sermon or homily), and the hearing of God's word through music AND the Lord's Table. It is more "all in one" instead of separated out as it is in Protestant churches.Questions like "when and why us incense used?", "why does the priest wear robes?", "what does the ringing of the bell mean?", "why is the cross carried out in the middle of the congregation for the gospel reading?". These questions and more are addressed. They are in overview style, not detailed, but appropriate for a lay person who just wants to know "why do you do that?".I would recommend this book if you want to know the basics of the ritual (the words in the liturgy) and the ceremony (the actions in the liturgy). There is a reason for everything, but I have found that many people who grew up in this Christian heritage don't have the slightest clue as to what anything means. So, read this book... and you'll find out about the movements, words, chants, items used, and the basic overview of the service.

This slim volume explores Norris' thoughts on everyday life and the inherent spirituality found in it. Most well-known for her book The Cloister Walk, Norris turns her focus to the idea of 'acedia' or spiritual torpor, and the way everyday tasks--doing the dishes, washing the laundry, going to work--can alleviate this ennui. In fact, Norris suggests that it is the everyday, or quotidian, that connects us more deeply to God. I found this book incredibly inspiring, but I was able to separate Norris' ruminations on Jesus and a Christian God and insert my own spiritual beliefs.This book really arrived at an important time for me: this past year has been creatively and spiritually arid and led me to seriously consider whether I have any aptitude for creative and deeply spiritual work. I didn't even seek out this book: the minister brought it over one day, telling me she knew I needed it. I initially expected to be turned off by Norris' extreme Catholic attitude and spiritual sentiment--she doesn't attempt to make the book universal, spiritually--but I found her writing such that the real meaning came through clearly, and I was able to ignore the occasional Jesus or Bible quote.The gist of Norris' book is that embracing and accepting the everyday is key to spiritual happiness, and I find myself agreeing. In many ways, Norris echoes what Buddhists like Thich Nhat Hanh have written: that being present is what liberates and frees us. Norris' unique spin comes from her experience with Benedictine monks: that the measured regularity of following the litany of hours allows for ultimate freedom, encouraging the creative and spiritual self to run wild. Unfortunately, the implied suggestion is to also participate in the litany of hours, but for me, that is unrealistic and unlikely. (Although I do find the idea of regular meditation very appealing). I'm still considering how to use this information, but I am finding already that having a name for what I'm suffering is helping me come up with ways to combat it.