Archive for Moses

Disguised Background of Moses Epoch

Posted in belief, Bible, culture, faith, Hebrew scripture, history, prehistory, random, religion, scriptures, theology with tags , , , , , , , on January 17, 2015 by chouck017894

The timeframe upon which the Moses epoch was loosely structured was most probably c. 1576-1490 BCE. This was a particularly rough period for planet Earth and turmoil had continued for centuries following the earlier frightening event when a rogue planet-sized comet had lunged out of the skies from the general direction of planet Jupiter. Electromagnetic imbalance in the solar system resulted in interplanetary disturbances, and cultures worldwide were dramatically affected. In the following timeframe 1490-1480 BCE, for example, the royal city of Ugarit went down in flames, and in this same timeframe the cities of Troy, Knossos and the walled cities in the Indus Valley were also destroyed. Using the 1480 BCE date as anchor-point (which lasted to at least around 1200 BCE) not only the Hebrews (who were cast by priest authors as Israelites) but people everywhere suffered through worldwide calamities.

If this was the broad timeframe in which Moses allegedly heard God speak to him personally from a burning bush, he would have been around eighty years old (if he had been born c. 1576 BCE–one of the numerous dates that are debated). The approximate earlier date 1486 BCE is also often associated with the Exodus and the Moses tale. Still another date often theorized as the Moses saga is the 1480 BCE timeframe, which happened to be when Thutmose III came of age and officially became pharaoh of Egypt; until then his mother Queen Hatshepsut, wife of Thutmose II, had overseen her son’s duties in his name. (Note the mose part of the names.)

The plagues which Hebrew Scriptures (Exodus) claim was God’s way of affirming his favoritism for the Israelites and his divine prejudice against the Egyptians is largely priestly liberty with actual planetary circumstances. The plagues in the setting used for the Moses epoch were not peculiar to that narrowly focused region of the world. Worldwide upheavals in this period also plunged the Phoenician trading empire into decline due to the fall of so many trading partners. Indeed, much of this was recorded by Chaldeans, Hebrews, Greeks, Minoan Cretans, Egyptians, East Indians, Chinese, and even the South American Mayans. In the priestly accounts (as in Jeremiah 7:20) God is quoted as saying, “Look! My anger and my rage are being poured forth upon this place, upon mankind and upon domestic animals, and upon the tree of the field and upon the fruitage of the ground; and it must burn, and it will not be extinguished.” This is how holy hatred is glorified.

The unstable planetary conditions which lasted for generations were drawn upon by later priest authors for their own advantage. As portrayed by the priests, God is claimed to have spoken to Moses from a thick cloud upon Mount Sinai saying, “I am the Lord your God who brought you out of the land of Egypt, out of the house of bondage (some translations incorrectly interpret this as out of the “house of slavery”). About this time, according to scriptures, God promised the Israelites that if they obeyed his “laws” (as interpreted by the priests, of course) they would prosper from what amounted to his conditional love. Thus were the Exodus 19:4-6 verses reinforced in which God supposedly said, “…you shall be to me a nation of priests and a holy nation.” The tone of this claim of selectivity rather tarnishes its credibility as spiritual truth.

The date most commonly given for the death of Moses is 1456 BCE. In the book of Deuteronomy 32:49 and 34:1, written long after the depicted wandering events (probably written by the High Priest Hilikiah in Jerusalem in seventh century BCE) Moses is averred to have died atop Mount Pisgah after viewing the Promise Land. This mount is identified with Mount Nebo, a mountain in Moab near the north end of the Dead Sea (and where later Jeremiah supposedly hid the Ark of the Covenant). This Mount was from ancient times held to be dedicated to the Sumerian-Assyrian-Babylonian god Nebo, the son of Marduk chief god of ancient Babylon, who bore the title of “Ilu-tashmit,” meaning god of revelations, and he was regarded as a soothsayer or prophet. From this the Hebrew word for prophet became nabi or nebi.

Many features of the Moses saga clearly indicate that the priest-written “history” actually concerns the process of energy involvement and development into matter form (Creation activity), not of some selected human leader who escorted “bound” Hebrews to a new location. Just as with the parting of water in Genesis, the waters are parted for Moses and the Israelites (elementary particles) to move into diverse and defined life archetypes. Indeed this is what is alluded in Exodus 33:20-23 where Moses, symbol of the Life Principle, is told by God, “Thou canst not see my face…” “…thou shalt see my back parts”—a clear reference to the primal condition from which life is made manifest. The fabled character of Moses can never see God’s front parts–the evolutionary results–because he symbolizes the energy action of the Life Principle up to where pre-physical energies begin to congeal and transform into material-matter form. And this is why Moses must “die” when that objective is within sight. It is therefore a certainty that “…no man knoweth of his sepulcher unto this day.” (Deuteronomy 34:6–written c. 8th century BCE)

Among the divine mysteries of this tale none is more puzzling than the manner in which the Lord is alleged to have fed the starving Israelites in the “wilderness.” According to the priest-written account over six hundred thousand Israelites were miraculously fed with manna. The Israelites were depicted as on the verge of annihilation and a somewhat indifferent Creator sent them only a microscopic form of nourishment. As claimed in the text, “And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as hoarfrost on the ground. And when the children of Israel saw it, they said one to another, It is Manna; for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given us to eat.” (Exodus 16:14-15) HUH? Is it wise to believe that over six hundred thousand starving persons were given “bread” as small as hoarfrost as sustenance? This story feature clearly attests that the chronicle of Exodus is not history but is allegory of the Creation process, and the “hoarfrost” refers to elementary particles being infused with subatomic elements. Everything which is made manifest as matter-form is nourished by subatomic particles.

Perhaps the most honored part of the Moses saga is of God making Moses the bearer of the Ten Commandments to the stranded Israelites. Strangely, these Commandments passed through several transformations of their own, and became guidelines for moral/ethical conduct only after 700 BCE–and which were again rewritten in 400 BCE. The earliest intention in the “Commandments” which Moses would have received and relayed from the personified Source of Creation certainly could not have been in regard to moral and ethical behavior in the “wilderness” (prototypal conditions). Moses, traditionally revered as the “Law Giver”, is depicted as having descended from an ecstatic rendezvous with the Lord on Mount Sinai. The law-giver is commonly pictured as standing erect with the “laws” which he carried etched upon two stones . This image indicates allegorically that the “laws” did not originally concern moral conduct among physical beings but concerned the principles of genetics. All that could have been decreed there in those primal circumstances (“wilderness”) would concern genetic purity–the “law” of Creation which established that like is to beget like. This is Creation’s powerful “law” which carries weight far beyond the principle of genetic reproduction; it applies equally to each individual’s thought patterns which determine each person’s lifestyle and how they interact with others. Lost in this self-serving scriptural storytelling style is that this “law” of like must beget like also brings reprisal after its own kind. Thus this “law” of reproductive energy indeed supports divine advice to do unto others as you would have them do unto you.


Ten Commandments Really Property Rights

Posted in Atheist, belief, Bible, culture, faith, Hebrew scripture, prehistory, religion, scriptures, Social with tags , , , , on August 1, 2013 by chouck017894

The Ten Commandments, also known as the Decalogue (the ten words), are presented in two places in the Bible (Exodus 20:1-17, and Deuteronomy 5:6-21), both containing a short summary of godly demand allegedly revealed personally by God to Moses on Mount Sinai. These are known as Mosaic Laws. Strangely, those in Exodus and Deuteronomy are listed somewhat differently. Despite this, the brief list of commandments can be divided into four categories. The first three commandments (or four, depending on which faith system version) cannot be said to concern ethical, moral or even spiritual enlightenment, but lay down the “submit and obey” principles which any cult or faith system seeks to impose. Supposedly these first three (or four) commandments protect the religious followers from misusing divine power to serve personal ends. (How well these actually safeguard the misuse of divine power in political practice is periodically demonstrated by fanatics who belligerently post these commandments in courthouses and government buildings in attempts to force their particular religious convictions upon everyone else.)

In short, the first three (or four) commandments of the ten provide absolutely nothing to elevate any personal spiritual relationship with the creative Source: it is all about “I am the boss, and don’t you forget it.” This just happens, coincidently of course, to establish a power base for the go-betweens who (selflessly, of course) place themselves in service to the big boss. God will brook no rivalry and allows no divided loyalty. These opening commandments may therefore be considered to be the property rights for the priest-class, which leave the remaining commandments open for priestly interpretation of what the big boss wants (even though their interpretations often run counter to the stated commandments).

Not all biblically based faith systems, as noted, follow the same sequence, but the commandment that is most often placed after God’s self promotion is “Honor thy father and mother.” This is indeed a moral responsibility, but equally correct this commandment is a property right. for it protects the elderly when they may no longer be of any economical value to a society. (This places the religious rights’ domination of the Republican Party since 1996 in an awkward position, considering their constant push to destroy Social Security.) All the commandments, most of which are stated in negative “thou shalt not” form, are not strictly a system of heavenly righteousness as is routinely implied but concern matter-life property rights. The commandment “Thou shalt not kill, for example, is an affirmation of the sanctity (personal possession) of life: to take that right-to-life from any person for any reason is against social stability. How loyally this Thou shalt not kill commandment was observed is displayed in the priest-written book of Leviticus which lists twenty-some ways to kill those whom the priests judged did not follow the commandments!

Next is the “Thou shalt not commit adultery” commandment, the sole purpose of which is in regard to men’s property rights, for in priest-written sacred word, woman is assessed as merely the property of man. As in the holy story of Lot, man is free to sell, rent or loan out his daughters and he may use his wife however pleases him. Adultery is thus but a variation of the next commandment which declares “Thou shalt not steal” another man’s property.

The last two holy commandments are actually more in regard to one’s social and/or public reputation which could inflict negative consequences and damage the personal property rights of others—the personal treasure known as integrity (a quality of personhood virtually unknown among religious fanatics and politicians). Thus in bearing false witness (#9) another person’s honor (their personal property of integrity) is soiled which can easily ruin one’s life and property in a community. And “Thou shalt not covet” (#10) is to crave (and probably strive for) something which rightfully belongs to someone else.

Things to consider:
There is very little attention given in textbooks regarding any human cultures prior to around 2500 BCE. This has long been standard practice despite the fact that artifacts, archaeological sites and biological evidence confirms the existence of human cultures dating back at least one million years. Little noted in textbooks is the fact that in the timeframe c.2600 BCE a ruler of Sumer, named Urukagina, found so much immoral activity in his kingdom that he found it necessary to crack down on it. A long inscription by this ruler is regarded as the first-ever record of social reform, and it was founded on a virtuous sense of freedom, equality and justice. A few of the injustices that Urukagina addressed included the unfair use by supervisors of their power to take the best of everything for themselves; the abuse of one’s official position; and the practice of monopolistic groups to impose unbearable prices on the general public. Sound familiar?

Approximately 875 years later (c.1758 BCE) Hammurabi ascended the throne of Babylonia. History, surprisingly, does record that he was responsible for the codification of Babylonian laws and edicts, which were displayed on a stele for the public to see. Hammurabi depicted himself as receiving the code from the god Shamash. The code was strictly a civil code which contained 282 paragraphs covering such things as legal procedures and penalties for unjust accusations, false testimony, and injustice done by judges, etc. Other laws were based on equal retaliation–the eye for an eye approach which later became the suggested “law” practice in the priest-written book Leviticus.

Moses is speculated to have received the Ten Commandments around 1540-30 BCE, and thereafter the Decalogue is said to have served as the fundamental laws of the Hebrews. The Ten Commandments which Moses allegedly received directly from God functioned as a severely condensed version of those earlier rulers. It was the cunning act of dressing those laws in sacred scripture which subtly implied that they were enforced by divine power and which provided their endurance.

Parting the Waters

Posted in Atheist, belief, Bible, faith, Hebrew scripture, random, religion, scriptures with tags , , , , , , , on April 1, 2013 by chouck017894

Creation began, according to the biblical book of Genesis, with God parting the elements, which the authors symbolized as “the waters.”  That choice of wording is science being told in mythic style.  In the opening chapter of Genesis, verse 2, it is declared that the spirit of God “moved upon the face of the waters” (upon the primordial energies).  We have to understand that the 8th century BCE authors of Hebrew Scriptures (Old Testament) were not particularly prone to theoretical thought, and consequently interpreted some prehistory teachings that they possessed and used (perhaps stored away in some ark?) in terms that their followers could wrap their heads around.  So the primal energies that the authors equated with “waters” were divided. 

Today, in the field of quantum mechanics it is understood that duality extends into this energy dimension which we think of as matter.  Scientists determined in 1924 that subatomic particles (of the lepton family) should be regarded as not only individual particles but also as being associated with systems of waves.  Science has named the most elementary charge of negative electricity and constituents of all atoms as electrons.  An integral part of modern quantum mechanics happens to involve wave mechanics.  We are talking of the subatomic levels which gives rise to all matter forms, which is to say the causation or starting point of  all material objects, as the opening of Genesis attempts to explain.

Much of what is widely regarded as historical narratives in the Bible books which follow Genesis are often also constructed on the Creation formula used in Genesis and are passed off as historical documentation. Consider Moses parting the waters: Joshua parting the Jordan River flow: Elijah dividing the waters: Elisha dividing the waters, etc.  And every such “holy” event was a one time deal for each of them.  That is because every character of scriptures then passed over from primal energy conditions into the purpose that they were meant to fulfill.

There is more text devoted to the activities of Moses than there is to any other timeframe in Israel’s biblical “history.”  Following immediately after the book of Genesis, we should take note how the Moses tale seems something like a modification of the Creation story.  Moses was saved from water–remember Exodus 2:3-6–and thus having been accounted for he was positioned in circumstances which permitted him the protection to develop.  As the story goes, he increased in power, did away with a confining situation (killed an Egyptian), and eventually divided the waters of the Red Sea allowing followers to pass over a shallow sea.  This was a one time deal for him, and the primal creative elements chosen by the Creator in Genesis have been recycled and personified as the Israelites.

Moses, with God’s help, allegedly divided the Red Sea (just as the Creator divided the “waters”).  Tradition, which is totally improvable, says it was the Red Sea. Why?  Because, like Adam who was supposedly formed from red dust in Scriptures, the color red symbolized the elementary elements (atoms, electrons, particles, etc.) from which all matter is made manifest.  And as Noah is said to have spent 40 days in the ark riding upon the Deluge, Moses is alleged to have led the Israelites through the “wilderness” for 40 years.  In any myths where the number 40 is at the core, drop the zero: the number always refers to the first four primal energy dimensions (out of seven energy dimensions which are active as Causation) which involve/evolve toward manifestation.  Because Moses personifies the Life Principle within creative energy action through the primary energy dimensions before creative action passes over into visible form it is claimed that he is not permitted by God to enter “the Promised Land.”  And with this it is claimed that the historical books of the Old Testament therefore extend from Joshua to Esther inclusive.

Joshua, the next in command of the Israelites (personifying elementary energies), is also alleged to have parted the waters of River Jordan (river of life) in Joshua 4:18.  It, too, was a one time deal which allowed him and the Israelites to pass over into the next developmental dimension of creative energy.  Joshua is presented as parting the waters of River Jordan so that the “…soles of the priests feet” remained dry, and the “waters of the Jordan returned unto their banks…” and Canaan then came under siege.  Thus Joshua, the personification of the violent conditions active within the primal stages of Creation, is then portrayed as violently taking the “Promised Land” with holocaustic fervor.

Biblical accounts intentionally pervert the energy sequences of Creation dimensions in order to disguise it as Israel “history” and use the subsequent dimensions of Creation’s energy development in matter formation by presenting the next intermediate dimension as the cruel “prophet” Elijah.  Of course he too must part the waters to pass over into his purpose.  To assess the characterizing of the “prophets” Elijah and his successor Elisha, we should study the meanings in the names.  The prefix Eli means “God,” and any suffix indicates an aspect of life development; in this case, Eli, meaning “God” is combined with jah, which refers to Yahweh.  Elijah was allegedly sent by God to confront King Ahab (c. 875-853 BCE), but Ahab actually represent the Babylonian storm god Adad—the rain maker.  Thus in 1 Kings 18:41-45 Elijah supposedly counseled the king of an approaching storm.  But Ahab’s wife, Jezreel, wanted Elijah killed, which caused Elija to flee into–where else?–“the wilderness”–which is to say back into the intermediate energy dimensions of Creation, just like Moses was depicted as fleeing into the wilderness after slaying an Egyptian.  And there in the wilderness Elijah lingered for the typical 40 days and nights, just like Noah, and the 40 years in the Moses tale.

Of course Creation must continue, and so Elijah was directed by God to “Go, return…”  And on his journey back, since he was passing that way anyway, God directed Elijah to anoint Hazael as king over Syria, and to anoint Jehu as king over Israel, and to anoint Elisha as prophet to succeed Elijah.  In other words, the Creator of the universe found nothing of interest in universal affairs and so was dabbling in the political affairs of 8th century BCE Israel!  This meant that Elijah had venture out of the”wilderness” again.  Thus in 2 Kings 2:8 it says, “And Elijah took his mantle, and wrapped (it) together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground”–just like Moses at the Red Sea and Joshua at the River Jordan,  This is history

Elisha, the successor of Elijah, is another biblical character which represents the Life Principle advancing into the next intermediate dimension of primordial energy development.  Thus this unpleasant character is a wee bit more refined than Moses and the violent Joshua, but like them Elisha too must “part the waters”–the pre-physical energies–to pass over into energy conditions which allow prototypal formation to mass.  Thus in 1 Kings 2:14, the priest composed “history” relates: “And he (Elisha, whose name means “God has granted salvation”) took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah?  And when he also had smitten the waters, they parted hither and thither: and Elisha went over.”  This is history?  Elisha represents the prototypal energy into visible matter, and the myth follows the sacred language tradition where a name-change occurs.  This time from Elijah to Eli-sha (as Abram to Abraham, and Jacob to Israel) to signify the transformation into visible matter substance, which is recorded as “…and Elisha went over.”  And then  Elisha hightailed it straight to Bethel: beth happens to mean “house,” and el means “God.”  Oddly Bethel also happened to be the same spot where Abram is alleged to have had his name changed, and also where Jacob watched angels climbing up and down a ladder and had his name changed.  Again, this is history?

The only bit of physical description ever given for this holy character of Elisha is that he was bald.  As Elisha approached Bethel “…there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head, go up, thou bald head. And he turned back, and looked on them and cursed them in the name of the Lord.  And there came forth two she bears out of the wood, and tore forty and two of them (1 Kings 2:23-24).  Forty-and-two adds up to six, or yod, which in Jewish tradition is representative of God, i.e. the Life Principle.  In this priest written holy tale what is dramatized is the prototypes (children) being reconstituted so that the Life Principle (symbolized with Elisha) may proceed into full matter manifestation.  Elisha is characterized as bald because he represents the naked Earth–the no vegetation stage of Earth development, which is also why Noah was seen naked after getting drunk on the wine of life after landing on Mount Ararat.

This mythic style of presenting “history” is continued in the New Testament with the personification of the Life Principle, Jesus (a name derived from Joshua), reaching the event of quality change at the waters of the Sea of Galilee. It is the Creation formula played all over again. In Mark 6:48, the first of the NT texts to be written, Jesus is depicted as not just parting the waters, but is alleged to have walked on the waters, which expresses the identical power over Creation principles as did the “spirit” that moved on the face of the waters in Genesis 1:2.
 Now the final twist to this Christian version: remember that every one of the mythic characters who parted the waters in the OT also included the number four (disguised as 40 days or years, and even Noah rode upon the waters for 40 days). The number 4 always refers to the last of the four energy planes which precedes visible matter manifestation. And in chapter six, verse 48 of Mark, Jesus allegedly sees that his disciples on board a ship in the midst of the sea are toiling desperately in the turbulent waters. The verse continues, “…for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them.” The “night” of this verse alludes to the void out of which Creation occurred. Thus in verse 53 it says, “And when they had passed over they came into the land of Gennesaret, and drew ashore.” The water-walk of Jesus is also related in Matthew 14:22-23, and in John 6:15-21.  That too, like all OT characters who parted the waters, was only a one time deal.  And like them, Jesus then passed over to take up his destiny as Christ, the logos and/or word of God made in the flesh.

Old Turmoil and New Belief

Posted in Atheism, Atheist, belief, culture, faith, history, random, religion, thoughts, Uncategorized with tags , , , , , , on August 1, 2010 by chouck017894

It was not until about 300 BCE, in the Hellenistic period, that foreign observers began to write extensively about the laws, traditions and customs of the Jewish people.  The Greek skeptic, historian and philosopher Hecataeus of Abdera (4th century BCE) recorded observations of Jewish life in his work Peri Hyperborean.  Hecataeus noted with some wonderment the Jewish traditions which then lavished their priests with highest prestige, and he pondered over the Laws of Deuteronomy which prevailed over social legislation.  Indeed, the monarchy which had crystallized with King Josiah (d. 608? BCE) had been completely overshadowed by this 300 timeframe.  He sensed the irony in the fact that it had been during the reign of King Josiah that the book of Deuteronomy happened to have been “discovered” in the Temple wall in Jerusalem.

 Jews were more fanatically devoted to their God than most Pagan cultures that Hecataeus had encountered.  That difference was due principally to the Pagans having closer affiliations with nature in which they recognized the interlocking aspects at work within nature and respected those aspects as godlike in their own right.  The Jews, on the other hand, long dominated by priest-organizers, had been conditioned for generations through use of priestly writings from the time of King Josiah and so shared the belief in a composed history that starred Abraham as their God-blessed progenitor.  The priest-written history assured them that from the time of Abraham a whole string of Israelite ancestors could be claimed, all of whom had spoken directly with God.  The “history” of Exodus, for example, and the asserted inheritance of the Promised Land provided the elements for a shared identity for the people in a psychological manner that the mythologies of other cultures could not.  Thus conditioned for generations, the Jews shared law codes attributed to Moses—a whole battery of laws (613) which, strangely, as noted, had not been found until the time of King Josiah.  The unity of the Judean people was strongly anchored upon the priests’ holy narratives that provided the illusion of their faith’s historic past.

The priests of Yahweh, accomplished story-tellers, borrowed from extremely ancient cosmological teachings as the source from which they constructed Israelite “history.”  Mesopotamian and Persian religious epics, for instance, offered ancient cosmic secrets also, but these were not presented in a manner that seemed to be linked to a people’ personal history.  Neither did those epical myths particularly inspire principles of moral responsibility.  Similarly, the Greek myths of deities and epics of heroes were presented in metaphorical fashion, and were meant only to inspire by example.

After the conquest of the Near East c. 332 BCE by Alexander the Great, there was a gradual and steady increase of awareness and recognition of the Judeans (Jews) throughout the Mediterranean world.  By the time of the second century BCE there had evolved a questioning spirit among the Judean people, which resulted from association with Syrian culture after being conquered by Antiochus the Great in 198 BCE.  There was mounting dissatisfaction with the excesses of Antiochus and it eventually lead to outright revolt by the Maccabees under Mattathias, a priest.  (Maccabees are more properly referred to as Hasmoneans, from Hasmon, a name of an ancestor.)  The priest-inspired revolt went on, led by the priest’s son Judas, to conquer a large part of the land traditionally regarded as the land of Israel, and the Judean’s Law was forced upon the conquered inhabitants.  In 165 BCE Judas regained possession of Jerusalem and immediately purified and rededicated the Temple.  (This is celebrated even today in the Jewish Feast of the Dedication.)  Judas was later slain in battle against the successor of Antiochus, and Judas was succeeded by his brother Jonathan.  With this, under sufferance of other powers, the Hasmonean line of priest-rulers was established. 

But by the first century BCE the Maccabean kingship had degenerated due to petty squabbles.  The Roman Senate, at the insistence of Marcus Antonius and annoyed at the Jews’ narrow patriotism and self-righteousness, installed Herod as King of Judea in 39 BCE.  The Herodians were more of a political party than a priest-led religious sect.  Of course the Judeans were not particularly happy with that either.

It was this distinctive prickly characteristic of God’s chosen ones that apparently grew wearisome even to God, and so he made arrangements forthwith for his only begotten son to manifest into the troublesome little region on planet Earth.  Evidently nowhere else on Earth was there dire need of such a direct intrusion and supervision.  Thus in the incensed environment around one group of people in the world—a people troubled by resentful and unspiritual religious controversies and manipulated through elaborate religious ritual—Jesus came upon the local Near-East scene to bring holy adjustment to the entire world.

The Backside of God

Posted in Atheism, Atheist, belief, Bible, Christianity, culture, faith, freethought, history, humanity, life, prehistory, random, religion, thoughts with tags , , , , , on May 28, 2010 by chouck017894

In the magic show atmosphere that prevails in most biblical accounts, that which is imaginatively disguised is often some creative principle of life manifestation.  In the book of Exodus, for example, there is presented a curious conversation between Moses and God in which God tells Moses, “…Thou canst not see my face…” but “…thou shalt see my back parts…”  (Exodus 33:20-23).  We may, perhaps, safely assume that God did not moon Moses, but that the priest-authors of this myth used sacred language to relay ancient scientific knowledge that was not comprehensible to the ordinary masses.  The mythical Moses could never witness God’s front parts for the simple reason that Moses is a personification of primal energy development up to the pass over point where energy activates as matter manifestation.  Moses represents primal energy movement after its inaugurate phase.  It then passes through the first  four developmental stages (disguised as 40 years), which sacred language always refers to as the “wilderness.”  In more ancient teachings this pre-matter energy activity was referred to as involution—where primal energies involve.  The face or front parts of God alluded to in the tale are the energy developments after primal energies have involved sufficiently to initiate manifestation (or pass over) as a dense matter event.  This resultant evolutionary side (or front side) of God (the Life Principle) is not observable in the process of involution.  The secret in this presentation is that Moses himself represent the backside of God!

What this peculiar Exodus scene attests to is that advanced knowledge had once been taught in distant antiquity in regard to how primal energies interact in the Creation process and how energy becomes matter.  But due to worldwide catastrophic events, that knowledge had survived among only a few.  Attempts to provide insight into the process of matter manifestation was a serious commitment for early teachers, but over time that knowledge became submerged in myths in an anxious attempt to make it at least somewhat comprehensible to the unschooled.  Unfortunately, the greater scientific  implications became lost even to those who would follow and teach from the adaptation.  And the biblical version of “history” evolved from that means of interpretation.

The story elements of Exodus, however, show that the character of Moses was intended to represent symbolically (personify) the energy-action of what may be termed the Life Principle within the dimensions of involution up to the transformation of pre-physical energies into structures of physical matter.  This is also the reason why Moses had to die just when he reached the point where he was in sight of the “Promised Land.”  Being representative of the elemental energy conditions in the Creation process, Moses could not proceed further than the edge of the energy plane where primal energies coalesce and become dense matter forms.

Another clue  to the hidden meaning in the Moses myth is in regard to the Mount upon which Moses  is alleged to have played out his final scene.  The name of the Mount is taken directly from the Babylonian god Nebo who was revered as the god who “announces the fate of humankind,” and “the upholder of the world,” and “the opener of the ears of understanding.”  As the prophet-god of the Babylonians, Nebo was presented as beholder of that which was destined to be, which is imitated with Moses beholding the Promised Land.

One more curiosity:  The name Moses carries the numerical value of 345, and the numerical value of Jehovah is 543.  This slyly confirms, as noted here earlier, that Moses himself represents the backside of God.

Heaven in Turmoil

Posted in agnoticism, Astronomy, Atheism, Atheist, belief, Bible, culture, faith, history, life, prehistory, random, religion, science, thoughts with tags , , , , , , , , , , , , , , on March 23, 2010 by chouck017894

Curiosities abound throughout the “authorized” accounts of humankind’s history.  Few, however, are as baffling as to why the celestial body we know as planet Venus suddenly became the object of worldwide attention around the general timeframe 1650-1600 BCE.  In this timeframe the Babylonians were well-schooled in mathematics, calculations, algebra, and quadratic equations, and they had become increasingly nervous about disturbances taking place in the heavens.  Astronomical records were being kept in the reign of Ammisaduga, and from these it is clear that astronomers were fully aware that the routine rotation of stars around Earth was an illusion that was caused by Earth revolving on it own axis.  The plotting of heavenly mechanics such as the equinoxes and solstices were routine to them. 

So it was a situation of uneasiness to witness the looming presence in the sky of an unknown celestial object—especially since its presence coincided with an alteration in Earth’s rotation and tilt.  And there was also the small matter of the volcanic mountain Stroggili on the Isle of Thera (Santorin) having erupted in the Mediterranean—one of the planet’s oversized volcanic eruptions.  It was in this period that the new celestial entity began being addressed as a deity—a goddess of awesome beauty and terrifying power—an awe and fear that would possess the people of the world for many generations.  Indeed, this period of frightening and dramatic celestial changes is attested to in later Roman literature, such as the book Of The Race of the Roman People by Marcus Varro.  In this book the author related that the planet we know as Venus had “…changed its color, size , form, course, which had not happened before nor since…”  Varro backed up his account saying that renowned astronomers affirmed that the event had indeed happened to the “Morning star,” and it had never happened before or  since.  Varro also noted, “…we read from the divine books that even the sun itself stood still when a holy man Joshua, the son of Nun, had begged this from God.”  Let us note here that even “saint”  Augustine quoted from this man’s book. 

The timeframe in question here, c. 1600s BCE, is another period that has often been accepted as the period-setting for the Exodus story—as well as being the “time of Agog,” who allegedly laid the foundation of Thebes (Egypt).  It can be understood how recollections of such chaotic events could be confused, condensed and intermingled by later historians.  There is, as example, a Samaritan chronicle that relates that during the time period in which Joshua supposedly led an invasion into Canaan a new star was born in the east.   If this star-birth event took place in the time allotted to Joshua, then it predates the timeframe for the Moses tale by centuries.  The Samaritan account of the new star said it held power “against which all magic is vain.”  That pretty much discredits the claim that Joshua had any influence over the heavenly bombardment that took place. 

Of interest  in connection with this are the findings unearthed by recent archeologists that confirm that events of the Joshua story were in reference to celestial conditions and activities that took place earlier than events that make up the Moses epic.  The later priest-historians at work  in Jerusalem (c. 800 BCE) found it more beneficial to their purpose to reinterpret past events to provide themselves with a history that supported their claim to authority. 

There are other scriptural stories that tell of these heavenly happening and the continuing threats from the heavens that went on for generations.  Approximately fifty-two years after c. 1600 BCE, or around 1548, the celestial body that had so traumatized Earth seems to have emerged out of decades of clouded skies to appear as a radiant new member of the solar family—that is to say it had attained a fairly orderly orbital pattern among the neighboring planets. The Assyrians called the new planet Ishtar: the Greeks called it Aphrodite: the ancient Mexican records name it Quetzalcoatl: and the Romans would call it Venus. 

The heavens were not yet peaceful, however, and Earth had more to endure.  The awe and fear that the new planet still inspired is shown in it being addressed as beautiful but fearsome celestial deity.  Even some 750 years later(c. 800 BCE) the new planet still exerted strong influence upon planet Earth to trigger exogenous disturbances in Earth’s rotation, which coincided with a  reverse in Earth’s magnetic field.  And this is the timeframe of the “prophet” Isaiah who had this to say about the adjustment of the new-neighbor planet: “How art thou fallen from heaven O Lucifer (Venus), son of the morning!  How art thou cut down to the ground, which didst weaken the nations!” (Isaiah 14:12-13)

Even as late as c. 606 BCE, the timeframe of the “prophet” Jeremiah, the inhabitants of Earth were still apprehensive of the orbital irregularities of planets Venus and Mars—for the Venus intrusion had serious effect on the orbit of the once peaceful Mars.  In this period, even in spite of the recent Babylonian invasion and destruction of Jerusalem, the Jews still gave Venus devotion as “queen of heaven” and burned incense and offered wine to her on the roofs of buildings.  Jeremiah was an astronomer, and was portrayed as a “prophet” simply because he could chart the likely times of violent planetary interactions.  Thus in the book of Jeremiah, chapter 44, the account says all the men knew that their wives had burnt incense unto other gods (meaning to Venus).  And the women adamantly continued to “burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we, and our father, our kings, and our  princes, in the cities of Judah, and in the streets of Jerusalem…”

Reference to the heavens once being in disarray can be found in many ancient records and texts.  And even when they are part of accounts deemed sacred there is a peculiar self-inflicted blindness that such planetary caroming through the skies could have once taken place.  Even today’s science denies it.  And the heavens remain indifferent at mankind’s lack of curiosity.

Examples for Bible-based Government

Posted in agnoticism, Atheism, Atheist, belief, Bible, Christianity, culture, faith, Government, history, humanity, life, politics, random, religion, thoughts with tags , , , , , , , , , , , , , , , , , , on March 9, 2010 by chouck017894

By biblical clues it was once determined that the murder of Abel by his brother Cain occurred in 3875 BCE.  Interestingly, the first year of the Jewish calendar was set as beginning in 3760 BCE—or 115 years later.  The brief and incomplete list that follows here, taken from “Holy Bible” stories, make it clear that the respect for life was not an especially high priority among God’s favorites.

The Deluge, whipped up by none other than God himself with the sole intention of obliterating the human species, supposedly occurred in 2348 BCE.  Oddly, part of the Lord’s instruction to Noah (who escaped being done in) was that Noah and his progeny must, among other listed immoral acts, refrain from committing homicide—the shameless counseling of do as I say, not as I do.  Scanning over the following brief highlights from biblical tales, remember that the definition of murder is the unconscionable killing of a human being.

 In the time of Abraham (c. 1860 BCE), the alleged progenitor of the Hebrews, the Lord asked Abe to sacrifice his son Isaac.  Abe said okay, but then the Lord said that it was only a test and provided a ram for slaughter.  Why the all-knowing creator would have to test Abraham in this cruel manner is never explained.  What this tale does reveal is that any tradition about not killing handed down from the time of Noah 488 years before was not taken seriously.

By the most commonly accepted calculations, Moses did not receive any commandment against homicide until 1491 BCE—or 369 years after Abraham’s attempted sacrifice of his son, and 2384 years after Abel’s death.  It might be said that the commandment “Thou shalt not kill” given to Moses was a case of too little too late.  Even with this commandment as counsel, good old Joshua, the God-favored successor to Moses, is proudly presented as freely indulging himself in holocaustic slaughter of countless Canaanites.

Then there is the tale of Jephthah, a blustery Israelite who was called upon by the Israelite elders to head off a threatened Ammonite attack around 1143 BCE.  Jephthah, positive of God’s favor, swore that if he won in battle then whatsoever cometh forth out of the doors of my house to meet me…” he would offer it  up for a burnt offering to God (II Judges).  Well, Jephthah won the battle.  His “honor” supposedly demanded the ritual murder of his daughter, for in joy to see his safe return she had rushed out to greet him.  God is portrayed as knowing all, so was it Jephthah’s fault or God’s divine indifference that Jeph had to murder his own daughter by fire?  Even God seems to have ignored his own edict handed down to Moses only 348 years earlier, for he did nothing to save the girl.

412 years after the Commandment Thou shalt not kill had been handed down, King Saul of Israel indulged himself in a swift war of extermination against the Amalekites in 1079 BCE in which, the boast goes, every man, woman babe and child were “utterly destroyed.”  This was bad enough, but then King Saul’s pitiless “prophet,” Samuel, is recorded as having savagely chopped the captured and defenseless Amalekites King Agag into mincemeat with a sword.  Samuel also contributed  to Israel’s gory glory by then promoting David (1040?-973? BCE) for the throne.  And ultimately, 23 years later after the slaughter of Agag, David did succeed Saul as King of Israel.

David is  presented in Holy Scripture as a master of deceit, mendacity and bloodshed, and followed the traditional pattern of killing everyone among a conquered people, including women, babes and children.  He even had people killed “lest they should tell on us” (1 Samuel 27:11).  David’s list of slaughters and atrocities are too many to present here, but his open disregard for the sixth commandment makes it questionable as to why God could ever have considered him a worthy founder of a royal dynasty or to be the protector of the Holy Ark of the Covenant.  David is commonly excused under the pretext that he displayed unfailing devotion to Jehovah!

Next we have Elijah, c. 910 BCE, who had the Phenician prophets of Baal put to death to prevent them from muscling in on his hold on the official religion of Israel.  The myth goes that after the murder of the Baal priests, rain and dew which God had jealously withheld for three years finally returned.  Besides murdering the priests of  Baal, Elijah also caused the destruction of two companies of fifty innocent messengers that had been sent to him by King Ahaziah of Israel.  There was eager anticipation that this “holy man” was to return to Earth, and this was later incorporated into Christian myth as the spiritual fulfillment in John the Baptist.

The successor of Elijah was Elisha, c. 896 BCE, another typically short-tempered and irascible Israelite “prophet,” who displayed his disregard for the sixth commandment with 42 unruly children on the road to Bethel.  The young delinquents allegedly teased him about his bald head.  In angry retaliation, holy Elisha is said to have cursed the children in the name of the Lord and immediately two bears appeared and ripped the children to shreds.  The weak excuse for this god-assisted murder of  forty-two children is that the “prophet” was weary and agitated from his fifteen mile hike from Jericho.  Elisha was not weary, however, when he hatched the conspiracy to seize the throne of Israel and elevate Jehu, the last son of Joram, as king.

Jehu, allegedly appointed by God and anointed by murderous Elisha as king of Israel (c. 843? BCE), lost little time in setting out to exterminate his predecessor King Ahab’s seventy children as well as the priests of Baal.  How the murder of the priests was accomplished is a mystery, for Elijah had supposedly already done all that.  But true to form, here is what chapter 10, verse 30 of 2 Kings says: And the Lord said unto Jehu, Because thou hast done well in executing that which is  right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel.  Thus  blessed by the Lord, Jehu, without an ounce of scruple, later ordered two or three eunuchs to throw his wife Jezebel out a window to her death.

This  brief and far from complete list of God-favored characters from “the good book” have been offered as spiritual inspiration for countless generations.  Do they really exemplify the most exalted way of attracting peace, love, justice, mercy or intelligence that is so yearned for in the world?  Are these really examples that an advanced nation should follow?