Teaching 13: Moses’ Religion

Teaching 13: Moses’ Religion

The Atlanteans had a divine religion that, by considering the Absolute One as source of all things and unique reality, was reluctant to reflect about physical life and the purpose of man after death.

But this concept became total materialism in the entirely decadent last Atlanteans sub-races.

The Semites that inherited this religion had the same concept about man. God is Everything, the Absolute One, the Unnameable One, Who comprises everything, but man is transient.

In contrast to the Aryans, who believe in life after death and in “Pitris”, invisible protectors of the race, the Semites and particularly the Hebrews do not believe in the survival of man in the hereafter; to them, their name uttered reverently after their death and the memory of the Patriarch, perpetuated in the race, are enough.

Beyond there is just the nothing, eternal silence, what a man must not investigate. In the most extraordinary of cases, certain chosen men will be taken off, even alive, toward the kingdoms of God, to live close to him.

Nomadic tribes of the Hebrews, or rather, some few of them, had settled so steadily in low Egypt that took their own name, since they were called Ben-Joseph. They prevailed over Ben-Israel’s and Ben-Jacob’s tribes, and after attracting these tribes, they controlled them in an aristocratic way.

But frequent nomadic invasions had weakened Egypt and Pharaohs, and periodical internal revolutions were produced by these foreigners in Pharaohs’ provinces.

A young man that served the Egyptian worship, or Levi, called Moses, incited the Hebrews against the Pharaohs, and guided this people to escape toward the desert of Canaan.

The Hebrew people did not take anything from the Egyptian worship, since in Judea always deemed censurable whatever could remember Egypt: the golden calf, the serpent of brass, and other idols. They just preserved the Egyptian priesthood that they copied from the Levis.

The entire worship Hebrew, as you have see, is based on worships of Chaldea and Assyria. But the pure early worship of the Elohim, that had culminated in he beautiful patriarchal figure of Abraham and that only was monotheistic universal, gradually becomes racial monotheism: Yahveh, the Jehovah of the Jews, now is not the Eternal God comprising all, but the peculiar god of the new people, a god reduced to a narrow strip of land, to a short number of man and to a personal relativity.

As this people settles in Canaan as a steady tribe, further condenses in itself this individual god.

The spiritual concept of the Hebrews becomes more obscure, in spite of the reign of David and of Solomon’s Temple; as the earthly splendor progresses more and more, materialism prevails more and more among them.

But pain and prophets awakened this people to preserve in the course of races the heritage of Semitic religion.

During their bondage in Babylon, far away from Jerusalem, far away from splendors of Palestine and from the great solemnity of their destroyed Temple, they thought again of the true immensity of God and to listen to words of eternal life of their prophets.

Back in Jerusalem, by will of Cyrus “the Great”, King of Persia, they re-established the purest worship. Ezra compiles lost and scattered laws of the people, and enlarges and established definitively the Torah.

The spiritual life flourishes; and philosophies and men of religion proclaim the existence of the spirit after death.

Later, the Sadducees are materialistic, while the Pharisees are the spiritual branch in Israel.

They consider not only the dead letter of law, but also study its esoteric and hidden part. And when the emerging Christians wanted to appropriate the holy books of the Hebrews, the latter handed them over the Christians with no trouble; so they gave the dead letter to the Christians, and hid the esoteric part –beautifully reflected on the Talmud.

Teaching 14: The Greeks

In the Aegean islands, a barbaric people grew up, descendant of pure Aryans, which had to be the origin of the Celtic sub-race and founder of Greece.

Seemingly destiny left in the deepest darkness and abandonment those peoples that must be founders of great races and glorious dynasties.

These half-savage peoples did not know literature, arts or social system; they lived entirely in contact with Nature, practicing a purely human and external religion, a residue of the early Aryan religion.

Among them, every force of Nature, every manifestation of life becomes a divinity. They do not recognize the concept of a Unique God or an almighty king upon Earth, which Semites ad Egyptians regarding their Pharaoh did. Established as clans, Greece never was greater than when it was ruled as a republic.

The new Greece takes form through these Aegean, Ionic and Doric tribes.

Their oldest memories are contained in two national epics: the Iliad, describing Troy’s destruction, and the Odyssey, singing Ulises’ adventures.

Great cities emerge around temples of different divinities, and at the same time they are religious and legislative heads of these peoples; among them: Athens, Sparta, Corinth, Thebes, Samos and Miletus.

Thanks to its progress, Greece extends toward the southern part of Italy, called “Magna Graecia”.

Their god, Zeus, son of Rhea, inspires them a feeling of invincible power at any price. Demether, goddess of earth and fertility, assures them the fruit of a work properly done. Aphrodite, goddess of love, born of white foam of the sea, grants them their right to pleasure and life. And Olympus, the mount of Macedonia, becomes the paradise, abode of their manifold gods and of perennial happiness.

After defeating Persians, they become more and more strong and great, and in times of Alexander, son of the king Philip of Macedonia, the Celts reached the acme of perfection.

Alexander founded a city in Egypt, which will be site of the new Ptolemaic empire, and there the greatest and richest museum and library will be established, with learned documents never seen by Humanity.

As Greece becomes greater, it acquires knowledge about the unity of God. One finds always a human and divine religion. From there the greatest philosophers will come: first, Socrates, sentenced to death for his belief a Unique God; and later Plato, his discipline, who wonderfully posed the existence of a supreme being and explained the hidden meaning of different Greek divinities.

And after them, Aristotle, Xenophon and many others came.

But Pythagoras becomes a glorious resume of ancient wisdom. He explains the Vedantic meaning of eternity and the creational aspect of the universal with mathematical accurateness.

No religion like Greek religion expresses the purity and simplicity of the early worship of the Aryans. Gradually natural forces incarnate and become living persons and divinities; their beauty is such that, thousands of years after disappearing the Greeks and their religion, they continue to live in treatises written by their philosophers, who are studied until today, and in art monuments that would immortalize those legends.