Archive for Zodiac

Tangled Threads of Belief

Posted in Astronomy, belief, Bible, faith, prehistory, random, religion, scriptures with tags , , , , , on December 10, 2015 by chouck017894

The average person’s familiarity with scriptural texts (of any western style by-the-book faith system) is selective at best, and typical seekers are content to surrender the tricky situations of otherworldly powers to those representatives who claim to be blessed for interpretation. That leaves the range of “spiritual” control open for swarms of heaven’s self-promoted ambassadors who happily provide the detours around the many “revealed” messages which ordinary persons could often find to bristle with inconsistencies and contradictions. In other words, what we are led to believe as holy truth depends upon the perspective that is brought to bear by those self-promoted interpreters.

Judaic and Christian texts, as an example, tend to revolve around a longed-for coming of corrective influence by some anticipated messiah–i.e. a deliverer or liberator or savior. The Hebrew meaning of mashiah (messiah) is “the anointed,” which suggests that a qualification for being a messiah is that the person first has to be anointed (consecrated) by some heavenly certified person and thus made ready to take up the obligation of guidance. By some interpretations the act of being baptized has been erroneously regarded as virtually carrying the same significance, but baptism is the symbolic washing away of “original sin” so a soul may start with a clean slate, so to speak. An anointed one, on the other hand, was deemed to have been chosen, elevated and supposedly instilled with blessings to fulfill God’s higher purpose. The Old Testament kings Saul, David and Solomon were said to have been anointed, for example.

Unlike baptism, an anointing was a selective ceremony reserved to signify some alleged God-selected life purpose, such as royalty or dignitary or messiah. The esteem that was placed upon the anointed one was signified with the use of very expensive oil made available for the ceremony. It is this expense–the high cost–which clouds the depiction of Jesus’ anointing. In other words, it was a cosmetic luxury, particularly of the Near East and Greek cultures where it had been the highlight in a ceremony establishing kingship. The practice, however, was condemned in the OT book of Amos (6:6). In the Gospel texts Mark, Matthew and John, each gives a different version of where, when and by whom the anointing of Jesus occurred. All agree on one odd thing, however; that it was a woman who anointed Jesus. That is because in those prehistory Creation-cosmology lessons feminine qualities symbolized energy-substance out of which matter then evolves. According to John that anointing episode occurred only after Jesus had allegedly raised the dead man, Lazarus, who had “lain in the grave four days already,”

The name Lazarus appears only three times in New Testament texts; once in Luke 16 as a leper who was healed by Jesus, and twice in John 11 and 12 in regard to an alleged miracle of raising up the dead man. The name Lazarus is claimed to be abridged from the Hebrew name Eleazar, which is said to mean “God had helped.” Strangely it is only in John that the reinvigorating from the dead of the man Lazarus of Bethany is addressed, an alleged miracle which is suggestive of far greater power and consequence than any of the miracles presented in the book of Mark, Matthew or Luke. The plot purpose of Lazarus in John is to serve as a kind of prelude to Jesus’ own greater miraculous resurrection that was to come. As noted in a previous web-post, the characters of Lazarus and his sisters in John’s account have a peculiarly close relationship to a far older Egyptian story concerning a man name El-Azar-us and his two sisters named Meri and Merti who happened to live in a village called Bethanu. The Egyptian name of the village meant “house of god,” referring to the Egyptian god Anu. The god Anu happened to have been honored in the even older Sumerian culture and was known as the “first among the gods.” The Egyptian version also exposes where the Hebrew word beth, meaning “house” originated (and was re-interpreted as Bethany and Bethlehem in Gospels).

It should be recalled that the Genesis plotline leaned heavily on the prehistory Creation lessons which were once illustrated with groups of stars (constellations). That connection is guardedly apparent in John’s account in the seeming indifference of Jesus upon hearing of Lazarus being “sick unto death” and saying, “This sickness is not unto death, but for the glory of God…” Then in John 11-17 it is averred that Lazarus had “…lain in the grave for four days already.” Only in understanding the ancient lessons concerning the pre-physical energies which involve as Creation do these story elements hold any rationality. In prehistory cultures it had been explained that the first four phases of primal energy involvement are to be passed over to congeal as matter; this was often likened to a grave or a tomb. The reason for that metaphor was because the primordial energy conditions hold only the potential for purposeful existence which must be raised into life by the Life Principle. The “four days”(as in the “days” timeframe of Creation) of Lazarus’ alleged entombment are therefore in reference to the four earliest energy dimensions–or pre-physical stages–of primal energy involvement. The mid-stage of energy involvement between the primary energy dimensions and first visible energy-forms was known in those ancient teachings as Devolution.

Verse 16 of John 11 then affirmed this meaning, saying, “Then said Thomas, which is called Didymus, unto disciples, Let us go, that we may die with him.” This bizarre suggestion has long puzzled Gospel scholars. The name Didymus, the which not the who of the quoted verse, refers to the constellation Gemini (the Twins) with which was once taught the ancient lessons of Creation energies which were equated in those lessons to mental matter, and was taught with constellation Gemini. In zodiac depictions Gemini is said to govern the shoulders, arms and hands: Thomas, remember, had to see the two scarred hands of the resurrected Jesus to be sure he truly was Jesus.

Metaphorically, these four prototypal stages within the elementary energy planes must figuratively die (or be passed over) in order to involve as defined matter. Note also that near the conclusion of John’s version of the crucifixion events that the grave of Jesus was described as: “It was a cave, and a stone lay upon it.” (John 11:38) In those prehistory Creation-cosmology lessons upon which John’s version was based the void (quantum energy source) out of which Creation takes place was commonly allegorized as a cave. The stone which is said to be laid upon the cave symbolized the taking on of the involving primal energies as Dense Matter form, which is to say it is a reference to this energy plane where each of us becomes conscious of self as biological matter-life.

This example serves to indicate how all faith systems have been woven from threads of very ancient science-based teachings which had once offered genuine technical understanding of the energy principles which involve as Creation. Unfortunately those threads of true wisdom tended to be intentionally and systematically tangled and recast into contorted assertions. As an example of how extreme “faith” merchants chose to rework ancient wisdom as “holy word” consider the alleged Lazarus incident mentioned here–it is something of a stretch. A tradition in the Roman Catholic Church has it that the resurrected Lazarus, who had been dead for four days, later became first bishop of Marseille. And from such tangled threads of ancient wisdom has been woven the fabric known as holy truth.

Three Crosses, Earthquakes and Darkened Skies

Posted in Atheist, belief, Christianity, faith, life, prehistory, random, religion, scriptures, theology with tags , , , , , on October 24, 2013 by chouck017894

Christian faith became symbolized by a severe cross only after the 300 CE timeframe. Before that general timeframe the cult from which a corporate-style church would be founded had represented themselves by two arced lines which resembled a fish. This was partially due to an understanding that Earth’s full entry into the Age of Pisces had occurred c. 60 BCE. It was seen as an auspicious time for a gentler faith than had been represented in the previous zodiacal ages of bull sacrifice (Age of Taurus) and ram (lamb) sacrifice (Age of Aries).

In the events that allegedly led up to the crucifixion, there is the token offering allegedly made by Pontius Pilate to the Jews in honor of their feast day (Passover) giving amnesty for a criminal: Jews were to choose between Jesus and another criminal to be pardoned from execution. The name of the pardoned man is given as Barabbas, which happens to mean “son of the father.” Something is implied here, for that name would seem to be more appropriate reference to Jesus if he was, as claimed, the “only begotten son of God.”

We should remember that two thousand years ago the sentence of crucifixion was the punishment handed out to persons of the Roman Empire who had been involved in some traitorous or violent antigovernment activity. Ordinary thieves, for example, did not merit that sadistic punishment of political crimes. So the dramatic touch of three crosses on the apex of a hill with Jesus, the personification of the Life Principle, in the center carried coded meaning to those who shared secret ancient teachings; the alleged scene did not adhere to standard procedures.

In the passion drama of the Christian crucifixion it is related that Jesus was crucified between two thieves. The book of Matthew 27:38 relates, “Then there were two thieves crucified with him, one on the right hand, and another on the left.” In the later book of Saint John 19:18 it is explained, “Where they crucified him, and two others, with him, on either side one, and Jesus in the midst…” Note: The two are called “thieves” here. In Greek texts, we should note, the men on each side of Jesus were described as lestai, which means “thugs” or “brigands”—or what we might think of as resistance fighters. This certainly makes it sound more politically authentic, but despite the more plot-worthy Greek version the fact remains that no official records of such a happening have ever been found. On the other hand, official record offices were often burned down in the many Jewish rebellions.

As the drama is traditionally accepted, the question of who was really responsible for the execution of Jesus hangs uncertainly between the Romans and the Jews. Crucifixion was the Roman method of disposing of political rebels, but Pontius Pilate washed his hands of the setup. The argument is put forth by some that Jesus was associated with Zealots who rejected Roman rule: the Zealots were indeed most emphatic that they did not recognize the legitimacy of Herod-appointed priests serving in the Temple of Solomon. So the blame for the death sentence is (conveniently) a toss-up. And where did the tradition of three crosses at one specific hilltop on Earth originate? Gospel accounts of Mark, Matthew and John provide differing and very few details much like a passion play formula, and, as pointed out, two common thieves (or even lestai) would not be crucified, which was primarily the punishment for political activists against the Roman government. There was in these sparse story elements an extremely important message to those who had privileged access to knowledge taught in mystery schools of that timeframe which explained the involving energy processes of Creation. Knowing the ancient teachings that were once given with constellation illustrations explains why Jesus, the Life Principle, was portrayed as telling only one of the “thieves” that he would enter Heaven with him. Luke 23:43 tells us that Jesus told the thief on his right, “This day shalt thou be with me in Paradise.”

In this Christianized version refashioned from prehistory teachings, Jesus personifies the Life Principle; thus the “thief” on his left represents the involving primal elements which amass into defined energy-as-matter-form, and the “thief” on the right represents the transcendence of those creative energies into higher frequency dimensions: hence the “thief” on his right would “enter Heaven.” This is the Life Principle speaking to the evolutionary side of the Creation process. If this is not true then it means that the savior was guilty of dispensing conditional love, and that is not considered to be a divine attribute! From this manufactured holy account, however, the faith system acquired another “saint,” and the so-called “good thief” is addressed as “Saint Dismas.”

In the book of Matthew, the second Gospel to be written, in verse 27 referring to the crucifixion it is elaborated, “And, behold, the veil of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent…” Then it is alleged in Luke 23 that following the crucifixion there was “…a darkness over all the earth”, which is claimed to have lasted from the sixth hour to the ninth hour. Oddly, the first written Gospel, Mark, said nothing of such traumatizing happenings. And strangely, these unusual and frightening events were never mentioned in any contemporary records or chronicles. This despite the fact that Roman officials (such as Pontius Pilate) kept some of the most detailed records of events of any era. Nor did any noted Roman historian ever report on such abnormal happenings. The reason for these claims of supernatural happenings, which are not recorded in any legitimate chronicle, is that the whole episode, as with the three crosses, is drawn upon ancient teachings of elementary energies as source of Creation which were once explained using constellations as their illustration. These lesson divisions are represented even today with the zodiac signs, a clock-like diagram, so the “hours between six and nine” refer to the lessons which covered the span of self-aware matter-life that were given with the signs Leo, Virgo and Libra. (In those ancient Creation-cosmology lessons, Aquarius, the water sign, was at the twelve o’clock position—and represent the same waters of Creation spoken of in Genesis.) These lessons, “the sixth to ninth hour,” concerned Creation’s energies at the developmental stage where defined physical matter-forms with self-awareness are made manifest. In other words, the darkening (or congealing) of energy into matter (as “all the earth” referred to in Luke.)

The next prehistory lesson that followed the matter signs was presented with constellation Scorpio, which concerned transfiguration. The “veil of the temple” which Matthew said was rent apart refers to the further division of Creation energies—the primal energies of undefined prototypal matter formation (spoken of as Involution) being transformed with aware-consciousness which is to be tempered and refined in limited matter form from which it is to transcend. Essentially this energy dimension continues the same process which was allegorically depicted with God parting the waters in Genesis when Creation was activated.

This point also clarifies a curious story element found in Luke 23:34 where Jesus allegedly said from the cross, “Forgive them Father, for they know not what they do.” Even as divine as Jesus is declared to be, the physical agony endured in crucifixion makes it unlikely that he could have spoken lucidly. Furthermore, the distance from the noisy milling crowd would have made such a speech virtually inaudible. But the alleged words do adhere to the ancient teachings, for here is depicted the Life Principle suspended upon a symbol of matter forgiving the primal circumstances that delivers aware-consciousness into its evolutionary potential. The forgiveness expressed in this incident is therefore from the perspective of divine indifference, which is to say there is nothing in these evolving energy processes that is to be condemned.

But that non-condemning aspect of those ancient teachings provided no faith system career opportunities.

More details on prehistory teachings are available in the books The Shiny Herd (Ancient Secrets Hidden in the Sky), and in The Celestial Scriptures (Keys to the Suppressed Wisdom of the Ancient), both by this author.

Gospel Discrepancies

Posted in belief, Bible, Christianity, faith, religion with tags , , , on July 15, 2012 by chouck017894

Four texts written in Roman Empire times were chosen (at the Council of Rome 382, the Synod of Hippo 393, and two synods of Carthage 397 and 419) as being the founding documents of what was to develop as the Christian faith system.  All four texts, now referred to as “Gospels,” allegedly related some singular author’s perspective of events said to have occurred during the life and the three years of ministry of a man called Jesus.  The selection of only four gospels out of many writings available on Jesus’ life, ministry and death that were considered to be worthy of canonization was the idea that had been championed by “Saint” Irenaeus of Lyons c. 185.  He was the Christian prelate and Father of the Greek Church 170-190.  Typical of the spiritually narrowminded, Irenaeus denounced any sect which used some isolated “gospel” of their sect leader’s choice rather than what Irenaeus considered to be more authoritative.

Why did Irenaeus believe that there had to be only four gospels?  His divine logic was “…it is not possible that there can be either more or fewer than four” to serve as the four “Pillars of the Church.”  To rationalize this he offered the analogy of the four corners of the earth and the four winds.  Inspiration for four gospels may also have come from the book Ezekiel 1:10 in which four faces are seen by the prophet: “…the four had the face of a man, and the face of a lion, on the right side: and the four had the face of an ox on the left side; the four also had the face of the eagle” (on the left). Doubtlessly Irenaeus drew upon Revelation also (4:6-7), where it describes god’s throne as adorned with the same four faces.   [What these faces really alluded to will be explained with each brief notation on the alleged gospel author.]

Christianity places high traditional value on the four canonical gospels, contending that these four, selected from many others that were once available, are the accounts which are allegedly favored by god, which therefore makes them central to its faith system.  Once the bickering “fathers” finally selected which of the writings best suited their authoritative purpose (at least 92 years after Irenaeus), they were then canonized as “gospel,” and these texts have been obstinately proclaimed ever since to be “accurate and authoritative” in representing Jesus’ biography..

Mark:  Despite their canonical order, the book of “Saint” Mark is traditionally placed as the second Gospel, but it was actually the first written account to appear publicly, the initial version dating c 55-60, during Nero’s reign, but re-edited c 70-75 CE.  Curiously, there are some features of the book of Mark that seem to be sidestepped.  The first peculiarity is the seeming lack of familiarity with the Judean history, customs, traditions and geography.  Mark most certainly was not an eye-witness, and the time-setting is not at all specific.  Nonetheless, the setting for his gospel had to have been conceived as taking place some time during the reign of Tiberius Caesar (14-37 CE).  This pioneer gospel opens with an alleged prophecy which the author, “Mark,” pretends came from the Jewish scripture book of Isaiah.  In actuality it draws upon verses from Exodus and Malachi as well as Isaiah.  The author apparently used a Greek translation of Isaiah, which would account for the assertion that Jesus would come from Nazareth, a town that did not exist even in the first century of our common calendar.  This confusion possibly issued out of the Greek translation of Isaiah which declared the messiah shall be a “nazorean,” which actually meant a “branch” from the house of David.  The writer simply mistook reference to a family tree as being a town from which the messiah would come.  From Exodus the writer drew upon the saga of Israelites being led out of the wilderness, and mixed in elements from Isaiah and Malachi concerning the fall of Babylon.  These features gave the appearance of a prophecy that a messenger was to come and prepare the way for the coming messiah.  This laid down the groundwork for the character of John the Baptist.

“Saint” Mark is traditionally represented with a lion, which from prehistory times represented the zodiacal sign of Leo, one of the four ancient cardinal divisions of the zodiac.  In the prehistory lessons once taught with constellation Leo, the subject concerned how creative energy initiates the process of manifestation as matter.

Matthew:  The book of Matthew, written c. 75-85, was canonically placed in first position, possibly because it was the most Jewish in tone of the four accounts.  His name was given in the earlier written book of Mark 3:18, listed there as one of the original disciples, but Matthew is noted in the later written gospels and in Acts as simply one of Jesus’ followers.  In the period when the Gospel of Matthew was composed an atmosphere of religious and social tension had grown within the Roman Empire.  The church that Matthew allegedly founded in Antioch (Matthew 9:9 and 10:3) hints that this Matthew was most likely a second generation Christian with Jewish background, not one of the original disciples.  This may account for confusion by later evangelists who mentioned Matthew as a tax collector, a character known elsewhere in Gospel as Levi.

“Saint” Matthew is traditionally represented with the figure of a man, which from prehistory times represented the zodiacal sign of Aquarius (where the man is pouring out water), one of the four ancient cardinal divisions of the zodiac.  In the prehistory lessons once taught with constellation Aquarius, the subject concerned how Source activity (creative energies) initiates the amassing of energy toward consciousness.

Luke:  This gospel author is declared to have been an inhabitant of Antioch and was a companion of Paul, a tradition which is untenable.  Presented canonically as the third Gospel in Christian tradition it is presented as “according to Luke,” and it is sometimes spoken of as “the first volume” of a two-part work, the other being the book of Acts, allegedly by the same author. There is a problem with that contention for it is difficult to reconcile the letters of Paul regarding accounts of travel (9:51 and 19:27) with the accounts as referred to in Luke.  Despite these differences the assertion is that both texts are nonetheless by the same author is held to be “substantially correct.”

The Prolog of Luke indicates that the author relied on the earlier literary sources (Mark and Matthew) of the budding Christian sect.  By the later timeframe of this author (84-90), however, the text was intended for a predominately gentile community, not Jewish converts as was the earlier purpose.  The theological tenor is notably more advanced than in Mark and Matthew—clearly it was not written in that earlier timeframe.

“Saint” Luke is traditionally represented with the figure of an ox, which from prehistory times represented the zodiacal sign of Taurus (the Bull), one of the four ancient cardinal divisions of the zodiac.  In the prehistory lessons once taught with constellation Taurus, the subject concerned creative energy and how the four inseparable elementary principles within creative energy becomes active and initiates development toward mental sensitivity.

John:  The gospel of “Saint” John was the last to be written (c. 105-106; some scholars say as late as 150), but in terms of relating Jesus to the creative power which is personified as “God,” John’s presentation seems, theologically speaking, to have been an attempt to replace the earlier cult narratives.  Compare the opening line of John, part of the theological Prolog of his gospel, with the first line of Genesis, and it suggests that it was hoped that this presentation would restructure the earlier Christian cult party line.  Thus the book begins, “In the beginning was the Word, and the Word was with God and the Word was God.”  By the time the 51 verses of the first chapter concludes, Jesus has been declared to be the “Word, Son of God, Christ, King of Israel, and Son of Man.”  And the first chapter concludes “…you will see heaven opened, and the angels of God ascending and descending (as on Jacob’s ladder) upon the Son of Man”—i.e. upon the personification of the Life Principle which originates out of Source.

Again it should be noted that the gospel of John, like the Gospel According to Matthew and Gospel According to Luke, also admits that this text is  “Gospel According to John.”  In other words, it is not an eye-witness account of any of the alleged events.  The text was the last one composed (c. 105-106) and placed last in the Gospel lineup; the intention of its canonical placement may possibly be due to its somewhat less judgmental interpretation of what constitutes “sin.”  The Gospel of John also differs dramatically from the other three “saints” in that his perception is, shall we say, more universal in understanding man’s relationship with the power that is personified as “God.”   “Sin” in John’s gospel is seen to stem more from lack of spiritual development than from ethical circumstances—which is to say, sin is due to one’s loss in recognizing the interrelationship of all things to each other.  This is interpreted in his gospel as alienation from God.  The author of John may have possessed access to the more ancient cosmic/astronomical lessons, which would suggest that the crucifixion of Jesus is not to be thought of as a sacrificial offering to God for man’s sins, but that it represents the glorification of the Life Principle nailed to its transformational purpose.  This meaning  can be said to be summed up in John’s gospel where the personification of the Life Principle (Jesus) allegedly said, “I, when I am lifted up from the earth, will draw all people to myself.” (John 12:32)

“Saint” John is traditionally represented with an eagle, which in Jewish astronomical recognition represented the zodiacal sign of Scorpius, one of the four cardinal divisions of the zodiac.  In prehistory lessons once taught with constellation Scorpius, the subject matter concerned the animal kingdom and how it is to advance into its higher potential.

Sacred Mountains in Religious Myths

Posted in Astronomy, Atheist, prehistory, random, religion with tags , , , , on June 21, 2012 by chouck017894

In planet Earth’s distant past, which we dismiss as prehistory, the uncluttered heavens presented a constant awe-inspiring panorama.  When systems of writing were not yet invented, the patterns perceived to be outlined in the countless stars became the focal points to stimulate people’s imagination and served to illustrate lessons of Creation and life purpose.

In those ancient lessons given with the imagined figures of the zodiac, the North Pole Star was held to be in a summary position by prehistory teachers, by which they meant that it is from this star’s position that all lessons of Creation and lessons of life’s purpose could be observed in their entirety.  And since the North Pole Star (Polaris, today) seemed to them to be the highest advantage position, it was regarded in many cultures as “the throne of the most high.”  This gave rise to later notions that linked the Pole Star with the tip of a regional mountain, which caused it to be thought of as a “holy mountain.”  Ancient Sumerian inscriptions, for example, spoke of a great mountain peak in the north as “the mountain of the world,” and it was regarded as the home of the gods.  The lofty home of the gods was therefore thought to support the pillars of heaven.  In later times the temple “mountains” built in Sumer and Babylon (ziggurats), the pyramids of Egypt, the pyramid temples of Central America, and the “cosmic mountain” temples of India, to mention a few, all have intimate connection to the Pole Star.  The Canaanite god Ba’al, for example, was said to have his palace in the “farthest north,” which meant the Pole Star.  The Hebrew god Yahweh, of course, could not be allowed to have less.

In every populated region of the ancient world, seekers and believers always regarded the loftiest mountain within their locality to be the symbol of god’s abode.  Thus all the “sacred mountains” of various cultures, such as Mount Parnassus of the Greeks; Mount Meru (or Sumeru) of Jain, Hindu and Buddhist cosmology; the heavenly mountain of Tien Shan; the Paradise of Taoist immortals; or Mount Zion of the Hebrew/Jews.  For each of these earliest cosmology/theology systems the “holy” mountain represented the highest purpose of Creation.  In the Old Testament book of Isaiah 14:13 this understanding is expressed as “…the mount of congregation, in the uttermost North.”  Psalms 125 opens, “They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever.”  And in Psalms 48:2 it says, “Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King.”

When it is understood that these “sacred Mounts” also symbolized mental insight for the ancient cultures, a deeper meaning is opened to the in-crowd as to why scriptural characters, such as Moses, always had to go climb a mountain to receive instructions  from god.

Because of the Pole Star’s position is regarded as a “fixed star”—meaning that it seems to be in a constant position in relation to Earth—it has to be one of the most celebrated stars in the sky.  It was the permanence and dependability that the Pole Star presented to travelers in ancient times as a  positional marker that it came to represent for them a divine love which never misleads—if you pay attention.

The North Pole Star was spoken of as “The Axis of the Universe” and as “The Cosmic Mountain” in texts of ancient China.  In eastern cultures of the ancient world the knowledge that the Pole Star aligned with this planet’s axis inspired the understanding of “The Wheel of Life” and “The Wheel of Law,” and so represented the center of creative action from which birth and rebirth issued.  And the awe of this repeating celestial rotation upon the celestial hub evolved into the belief in karma.

There is only one constellation that seems to pivot on the North Pole Star and keeps a tight revolving motion around it—constellation Ursa Minor, which is erroneously known to us as the Little Bear.  It is only this constellation that revolves tightly around the Pole Star without any apparent drift in its relative position to that star.  There is also a curious positioning of constellation Cepheus in connection with the North Pole Star.  Remember, these constellation figures predate all organized religions of today.  Cepheus is depicted as the Crowned King, and in the outline of stars associated with the zodiac, this figure stands with his left foot poised above the Pole Star.  The brightest star in Cepheus is known to us today as Alderamin, meaning “the right arm,” and it is this arm that holds aloft the royal scepter.  This third magnitude star is distinguished by it unusually rapid rotation, and it also holds the distinction of also being located near the path that is followed by the Earth’s axis of rotation during the entire precession cycle of 25,800 Earth years around the center of our galaxy.  There is thus a strong correlation with OT verses, for the right arm is held to point toward the grand orbit of Earth’s movement through the universe!  This bit of scientific truth was known to the prehistory teachers, but not fully understood by the authors of “holy writ.”

In the New Testament book of Hebrews, 12;22 (which was written after the book of Revelation), it states, “But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable host of angels.”  This is a sly connection to a verse in Psalms (48:2) which reads, “Beautiful in elevation, the joy of the whole Earth is Mount Zion (North Pole Star), on the sides of the north, the city of the great King.”   The mention of Mount Zion in both of these accounts, like the holy mounts in all myths, stands for the highest point from which Earth was thought to be viewed in its entirety by the personified creative source.  The “heavenly Jerusalem” spoken of in the NT book of Hebrews is a play upon the meaning in the name Jerusalem—“light and peace”—and that reference was meant by the Roman author to imply the spiritual failure of the troublesome town in the empire by that name.  The “innumerable host of angels” of the verse pointedly refers to the many stars that revolve about the North Pole as symbolic of the innumerable and diverse emanations of creative energy which are made manifest as life.   This brushes admirably close to scientific instruction!  But that scientific potential is then quickly negated in the final chapter 13 where there is then listed various things that concern the corporate-style Christian churches, but are things that do little for inspiring an actual method for teaching individuals how they may personally attain genuine spiritual enlightenment.  In the closing verses of Hebrews we are treated instead with instructions about not listening to “strange doctrines,” suggestions on the acceptable methods of worship among Christians, the obedience and sacrifice requirements expected of believers and priests, and concludes with an uninspiring benediction.

Ancient Star Wisdom

Posted in agnoticism, Astronomy, Atheist, belief, faith, history, life, nature, prehistory, random, religion, science, Social, thoughts with tags , , , , , on March 26, 2011 by chouck017894

A Dominican scholastic philosopher, Albertus Magnus (1193-1280), who was church-blessed as a “saint” by Pope Pius XI in 1932, had this to say about ancient star wisdom: “The mysteries of the Incarnation, from conception to the Ascension into heaven, are shown to us on the face of the sky and are signified by the stars.”  A case in point: constellation Ophiuchus.

Every so often, as in the early months of 2011, some astronomer, or more likely an astrologer, announces that our understanding of constellation placements should be corrected.  Star charts, they say, should identify that there are thirteen major “signs” in the Zodiac lineup, not twelve.  And always that declaration pivots upon a group of stars known as constellation Ophiuchus, which does abruptly intrude upon constellation Scorpius (Scorpio).  Much like religious interpreters’ understanding of Creation’s scientific principles, those who advocate “correction” of a subject have not traced back sufficiently to the origin of what the prehistory representatives designated.  Always forgotten is the limited perspective which we Earthlings see of universal principles. 

Technical knowledge was essential for designating the star patterns which are seen from Earth as it completes a full orbit around the Sun.  Each of the twelve signs of the Zodiac was, from the beginning, presented in 30-degree portions of the 360-degree Zodiac circle.  Each sign, therefore, could serve as a subject heading for instruction purposes regarding causation, cosmology and life purpose.  With each sign there were also three sub-constellations, each of which added in-depth annotation to the subject matter.  These sub-constellations are commonly positioned within 10 degrees of each other or a similar distance from the principal constellation.  To present sky charts of such technical complexity required instruments and technical skills far beyond “primitive” levels that are said to have then existed. 

The figure that is outlined with the stars of constellation Ophiuchus does indeed hold an unparalleled position in the design of the Zodiac.  It is the only constellation passed through by the Sun that has never been presented as being a major Zodiac sign.  At first glance, this seems a peculiar situation since the Sun lingers only nine days in constellation Scorpius, the shortest stay in any Zodiac sign, after which the Sun passes directly into constellation Ophiuchus.  It is for this reason that there have been repeated attempts through many centuries to restructure the ancient Zodiac—the sky designations which are known to well over 10,000 years old. 

But, as mentioned, what we know today as the Zodiac was not conceived as a fortune-telling prop or as an amusement pastime.  One of its original purposes was to illustrate to the people of the world a series of detailed lessons regarding causation, cosmology and life’s purpose.  And from this ancient celestial picture book used to illustrate the principles of Creation to our primitive ancestors there evolved, after a number of planetary catastrophes, the varied written accounts that are now honored as “scriptural texts.”

For example, Scorpius is traditionally associated with sex, death, and transfiguration, and this theme had important bearing on the placement of the figure of Ophiuchus.  This star figure was a defining part of the ancient Scorpius lessons, and the up-soaring figure that is outlined with the stars present the most inspiring and promising feature in the entire Zodiac symbols and figures.  The figure of Ophiuchus is shown with one foot thrust downward as though the figure is rising out of Scorpius, which in the ancient lessons given with Scorpius taught of the animal kingdom.  It is after only a brief stay in the animal kingdom that the Sun enters Ophiuchus directly out of Scorpius.  This is the most ancient representation of the Life Principle at the stage where it is transfigured out of its primal configurations of energy-matter.

The hieroglyphic figure of Ophiuchus is shown with its southern portion immersed in a noticeably dense portion of the Milky Way, and the upper portion of the figure extends into an open expanse of northern sky.  In addition, this celestial figure is nearly equally divided by the celestial equator.  Thus, this figure’s position beautifully illustrated the ancient lesson regarding the emergence of self-aware consciousness from it limitation of this experience as matter and its consequent liberation into a higher vibratory plane where it is unencumbered.  (If this doesn’t make you think of soul ascension, which is the declared objective of any faith system, then your imagination is dead.)

Constellation Ophiuchus is notable for yet another feature: the figure is shown as holding out in front of himself another constellation, which happens to extend across the chest of the up-soaring figure.  He holds the constellation Serpens—a serpent.  He is not in battle with evil as has often been interpreted.  That idea flies in the face of ancient symbolism.  In the bulk of cultures throughout prehistory the serpent traditionally symbolized wisdomThis is even attested to in the Hebrew word for Serpent, nahash, which was derived from the Hebrew root NHSH, which means to decipher or to make out the meaning of.  An important characteristic of serpents also adds to the message, and that is that serpents  periodically shed a series of matter skins as they progress.  Together these two constellations, Ophiuchus and Serpens, thus present a modified cross form (arising out of the animal kingdom), and cross symbols have from time out of mind been used to indicate where the matter under consideration is to be found.  Just like we mark placement on a map. 

This mini astronomy session is offered here to show that the further back we trace out roots the more we find that we are indebted to the lost—or deliberately suppressed—wisdom of our prehistory ancestors.  And remnants of that astonishing wisdom, such as the instructive reasoning behind the constellation figure arrangements, should not be discarded out of hand.  They have served as the unacknowledged background from which all the “sacred texts” of the world’s faith systems have evolved. 

  • Ophiuchus information is abridged from The Celestial Scriptures: Keys to the Suppressed Wisdom of the Ancients, published 2002.

Revelation’s Bumpy History

Posted in agnoticism, Atheism, Atheist, belief, Bible, Christianity, culture, faith, random, religion, thoughts with tags , , , , , , , on August 7, 2010 by chouck017894

The late appearance of the New Testament book Revelation upon the Christian scene, penned c. 135-137 CE, followed closely upon the occurrence of the Jewish insurrection in Jerusalem under Bar Cocheba (132-135).  It was a Jewish insurrection which spread to Cyrene, Egypt,  Cyprus and Mesopotamia.  With this NT book’s  late appearance there is presented an inexplicable psychological change in the character of Jesus from a mild and peaceful teacher into a harsh judgmental figure.  Missing in the new book of Revelation was any attempt to attract or convert Jews to the struggling cult: the emphasis was focused instead on the establishment of a new Jerusalem, a situation that is picturesquely achieved at the end of the lumbering tale (Revelation 21:10).  There is strong but veiled anti-Jewish anger expressed in this tale written during Roman Empire times, and it is revealed in the contention that it is a new Jerusalem that is to be purified and lowered from Heaven; it is not Rome that is to be cleansed and lowered back to Earth.  It should be noted that the work is addressed to a definite group of seven churches, all in the Roman Province of Asia.

It is also worth noting that the description of the new Jerusalem asserts that it is to have a wall surrounding it with twelve gates—three each along the north, east, south and west.  As in the Old Testament tales, where the number twelve is a prime clue in the story, it is a covert way of referring to the Zodiac—as are numerous other descriptions in Revelations.  And clearly the symbolism used, such as the number seven, is common to all Creation myths: 7 angels,  7 horns, 7 stars, 7 seals, 7 vials, 7 plagues, 7 candlesticks, 7 churches, 7 spirits before the throne, and the great beast with 7 heads.  These are not unique to the book of Revelations, for the very same symbols are to be found in the OT book of Ezekiel (4).  Another example of Zodiac plundering opens chapter four where a throne is beheld; “…and one sat upon the throne.”  The one sitting upon the throne was said to have the look  “…of a jasper and a sardine stone and there was a rainbow round about the throne in sight like unto an emerald.”  The mention of these stones—jasper, sardine stone, and emerald—happen to be the gem symbols for Pisces, Gemini and Cancer.  This type of borrowing continues throughout the book.

Much of the symbolism used in Revelation happens to have been common to Apocalyptic tradition of that era, and doubtlessly parts of it were also drawn from ancient Babylonian or Persian mythology.  The Apocryphal vision presented in Revelation was likely also stirred by the old Hebrew tales of Moses (legends which were not canonically approved).  In the unapproved Moses tale it tells of a “war in heaven” which was allegedly fought between angels and Satan’s horde over possession of Moses’ physical body after his death.  The elements of Revelation made the book a divisive work from the start, with many finding its style and brutal scenes as starkly out-of-place with the earlier books of Gospel.

Unfortunately, by the time of “saint” Irenaeus (flourished 170-190), the book began being presented as a prophecy of God’s intention for the world or his plan for the church.  The third century theologian, “saint” Dionysius of Alexandria. c. 260, said of Revelation: “Even if I do not understand, I yet conceive some deeper sense to lie in the words.  Not measuring and judging these things by private reasoning but giving the chief right to faith, I have supposed it to be too high to be comprehended by me.”  But not all Christian cult theologians were so willing to abandon rationality.  For example, by 340 the Christian Bishop Cyril of Jerusalem omitted the book of Revelation from his canon.  In 370, however, Bishop Epiphanius of Salamis (Constantia) of the Island of Cyprus reinstated the book for use.  But then in 375 the Bishop of Nazianzen, in SW Cappadocia, struck the book form his canon.  And in 380 Bishop Philastrius, bishop of Brescia (Lombardy, Italy) omitted Revelation from his canon.  Even “saint” Jerome (about 390) expressed doubt about the book being attributed to John the presbyter.  (The general uniformity of style indicate that was by a singular author, however.)

Even the later reformers such as Martin Luther (1483-1546) and Ulrich Zwingli (1484-1531) were doubtful of the book’s authenticity.  In general those who attribute the Fourth Gospel to “saint” John deny that Revelation could have been written by him. 

The message in the Judgment Day tale is defined by local color found in the Roman Empire of the time, and references to contemporary events and issues clearly indicate that it was meant for its own age.  Without doubt the author was strongly connected to the Christian cult circles in Asia, and his purpose was to send forth a message of intimidation and warning to insurgent Jews that Christ would soon be manifest and cleanse the world (the Roman world) of unbelievers. 

At the closing of Revelation, John allegedly beheld “…a holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”  This happens to have been lifted out of Gnostic lore of Creation, not some revelation of the new church being the “bride” of the world’s savior.

Time has shown (over 2000 years) that the things allegedly foretold in Revelation is not applicalbe to the world we know today; its imagery simply is not relvant, and more importantly, it holds no spiritual value.

 

Ancient Star Lore & Biblical Myths

Posted in Astronomy, Atheism, Atheist, belief, Bible, Christianity, culture, faith, history, humanity, prehistory, random, religion, thoughts with tags , , , , , , , , , , , , on February 23, 2010 by chouck017894

There is never any acknowledgment among religious scholars of the vast debt that is owed to the prehistory star-wisdom and cosmic understandings upon which the authors of “sacred” tales fashioned a holy “history.”  A good example of sacred language is the intentionally oblique manner that actually refers to the Zodiac.  For example, in Proverbs 8:27 it is the Zodiac that is spoken of where it says, “When he established the heavens, I was there: when he set a circle upon the face of the deep.”  Elsewhere in scriptural myths the four major Zodiac divisions are alluded to as the “four-square wilderness camp” of the Israelites.  In sacred language, wilderness always referred to the void in which creative activity brought forth energy manifestations.  Israelites, the supposed forebears of the Hebrew devotees of Yahweh, are really in reference to the elementary particles or primordial energies moving—or fleeing—into prototype forms that are to become manifest as matter.  And the twelve Israelite “tribes” alluded to are none other than the twelve divisions of the Zodiac reworked and presented as ancestral background.  (This is detailed in The Celestial Scriptures: Keys to the Suppressed Wisdom of the Ancients.)

The twelve “tribes” are said to have been headed by the alleged descendants of Jacob/Israel, and each “tribe” can be identified in relation to the Zodiac divisions.  The most undisguised reference is found in Genesis 49:17 where Jacob/Israel lay dying and gives the “blessing” which was supposedly prophetic of the tribes.  In this case the “prophecy” was in regard to Dan: “Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels so that his rider shall fall backward…”  This is reference to Scorpio (and its associate constellations, Ophiuchus and Serpens) which in the Zodiac lineup is figuratively at the heels of Sagittarius, the Centaur.

The most famous reference to the Zodiac in biblical myths, however, is the alleged “vision” of a “wheel in the middle of a wheel” related in the book of Ezekiel.  We should take into account that Ezekiel is one of the two “prophets” linked with the exile saga (the other “prophet” of exile is Daniel who personifies Libra).  The story goes that the “prophet” Ezekiel allegedly saw the “likeness of four living creatures” that came out of the midst of a “whirlwind” that circled out of the sky, and their “faces” were likened to a man, a lion, an ox and an eagle.  It is not coincidence that these figures also happened to refer to the constellations that marked the quarterly divisions of the ancient charting of the heavens.  Ezekiel’s man was and still is the representative of constellation Aquarius, which heads the first quarterly  division, and the water signs of Zodiac.  The lion, as you may suspect, represented the constellation Leo which heads the third Zodiac division.  The ox is Taurus, more familiarly represented with the bull, marks the second quarterly division.  The eagle happened to be the Hebrew figure used for constellation Scorpius (Scorpio), and heads the fourth quarterly division.  The “vision” reference to the “likeness” lineup was muddled intentionally in an attempt to disguise the fact that the Zodiac was the true source of the “prophet’s” vision.  The “whirlwind” of Ezekiel’s vision is in reference to the entire cyclic movement of the constellations which exemplified the cyclic rhythm of Creation. 

Of course we should not ignore the glaring coincidence that there were supposedly twelve apostles that are said to have orbited around Jesus just as the twelve Zodiac divisions seem to revolve about the Sun.  Each of those can be identified with specific Zodiac signs.  Thomas, for example, is Gemini (remember, he had to see Jesus’ hands).  In St. John 20:24 (King James version) he is called Thomas Didymus, and Didymus comes from the Greek didymos, a direct reference to the Zodiac twins–Gemini.  Thomas was also referred to as “…the twin.”  Then there is the “many mansions” spoken of as being in my father’s house (John 14:2), which alluded to the twelve major Zodiac divisions, each of which also had three sub-constellations closely associated with it.

Perhaps the greatest mockery of ancient star lore pops up in the book of Revelation which was based entirely on prehistory events in Earth’s shifting and terrifying relationship with other planets.  These prehistory calamitous events served as the basis for the alleged “prophecy” of Armageddon in the closing book of the New Testament.  Reworked and presented as the “judgment” passed upon man by god to take place in the near future the tale’s purpose was to strike fear in spiritual seekers to turn them to the cult movement that became Christianity.  Today the book of Revelation still strikes fear in spiritual seekers who accept as truth the claim that every word in their man-written scriptures contains prophecy of world’s end.   However, the timeframe of Revelation‘s writing, 132-135 CE, makes it suspicious, to say the least.  The composing of Revelation followed upon the Jewish insurrection in Jerusalem under Bar Cocheba, 132-135 CE, which had spread to Cyrene, Egypt, Cyprus and Mesopotamia.  At that time the psychological change in the Jesus character from gentle teacher to the harsh judgmental figure was due primarily at frustration at the Jews and a conviction of the author that the Christian movement had been mishandled.  Tellingly, through the early centuries of the Christian cult movement the book was banned as unacceptable numerous times by many prominent church leaders who felt that it was not consistent with the compassionate, peaceful Jesus character presented in earlier N. T. scriptures.