Читать книгу The Science of Religion - Howard Barry Schatz - Страница 13

Before the world discredited the man who first realized the possibility of an Aryan “master race,” the effort to discredit him drew upon two ancient texts that, in the minds of many, cast the Aryans themselves in a negative light. Those two texts were the Bible and the Book of Enoch. The Book of Genesis states:

The sons of God saw that the daughters of men were beautiful; and they took for themselves, whomever they chose... It was then, and later too, that the Nephilim [Hebrew: men of renown] appeared on earth — when the sons of God came in to the daughters of men, and they bore children to them. Those were the mighty, who, from old, were men of renown. -- Genesis 6:1-4

This passage has confounded Church fathers, presumably because it speaks about multiple “sons of God” — a concept that appears to contradict the First Ecumenical Council’s edict that Christ was the only son of God. This passage does, however, make perfect sense if we consider the theory that the “sons of God” were actually the Aryan “gods on the mountain.”

In an attempt to explain the identity of the “sons of God,” an important Jewish Kabbalistic text called the Zohar, alludes to the great mysteries of the science of religion. It begins with Adam in the Heavenly garden, where God gave him a book written by Raziel, the angel in charge of the holy mysteries. The Zohar states that Adam studied it diligently, learning its sacred mysteries. But, when Adam was banished from the Garden, the book flew out of his hand, and Adam beat his breast and wept. The Zohar (55b) tells us what happened next:

God thereupon made a sign to Raphael [the archangel] to return to him the book, which he then studied for the rest of his life. Adam left it to his son Seth, who transmitted it in turn to his posterity, and so on until it came to Abraham, who learned from it how to discern the glory of his Master, as has been said. Similarly, Enoch possessed a book through which he learned to discern the divine glory.

After Adam bequeathed this birthright to his son Seth, Zohar 37b identifies the “posterity of Seth” as “the sons of God”:

It came into the hands of the ‘sons of God,’ the wise of their generation, and whoever was privileged to peruse it could learn from it supernal wisdom... Tradition further tells us that Enoch also had a book, which came from the same place as the book of generations of Adam. This is the source of the book known as ‘the book of Enoch.’ When God took him [Enoch], He showed him all supernal mysteries, and the Tree of Life in the midst of the Garden and its leaves and branches, all of which can be found in the book.

From a historical perspective, Seth and Enoch would both have been Aryan patriarchs. The Zohar speaks about the Book of Enoch with reverence, although it was never part of the Hebrew or Christian Canons.73 Scholars generally consider it the most significant non-canonized Apocryphal text.74 There are three known versions, usually dated around 300 BCE. It was also part of the Dead Sea Scrolls discovered around the Wadi Qumran in 1947. The Book of Enoch was written thousands of years after the Biblical Enoch would have lived, and it can be argued that any text written after Solomon’s Temple was destroyed (586 BCE) must be considered less than authoritative. After that decisive event, prophecy was considered dead. The last High Priest of Solomon’s Temple was considered the last person to understand the “Secret of Knowledge”75 that gave rise to the Biblical prophets.

Early Church fathers, most notably Origen and Clement of Alexandria, held the Book of Enoch in the highest esteem.76 The introduction to Richard Laurence’s translation of the Book of Enoch states that this book is nothing less than “the Ethiopic key to the evolution of Christianity.” Notes to this edition of Enoch also state that the first mention of “Fallen Angels” was taken by early Christian writers from the Book of Enoch. We should note that the Church did its best to hide this text from the public. Possibly because it speaks of 200 “sons of God” who descended to Mount Armon77 as “Fallen Angels” in order to procreate with mortal women.

We have described the “sons of God” as Aryan’s like Enoch and Noah, who understood how to purify the body and liberate the soul in order to “walk with God.” In Abrahamic terms, they understood how to “pronounce” the Word of God, YHVH, in order to achieve liberation. The Nephilim offspring of the sons of God simply refers to a continuation of the spiritual Aryan lineage. The most reputable Jewish sources render the Genesis translation as either “men of renown” or “heros of old.” The Book of Enoch and the Book of Jubilees appear to be attempts at providing the back story for Genesis 6:1-4. From that perspective, the Book of Enoch’s story line decides to cast the Nephilim as evil “Giants,” and their fathers as “Fallen Angels.” So, in order to clarify, we have to dig a bit deeper. The Hebrew suffix “im” is the plural form of the word Nephilim, while the root of the word NPL (ַלָפנ) literally means “to fall.” There are some who might translate the word as those who “cause others to fall.” We might recall that when the Aryan coneheads first left their caves, legend suggests they were very large and robust, especially with their elongated skulls. It is not surprising, therefore, that people were awestruck when encountering these giants, which may help explain how they “caused others to fall.”

We have already mentioned the translator, Richard Laurence’s belief that the first Christian notion of “fallen angels” was taken from this text. But, it was not the offspring Nephilim who were considered “fallen angels,” it was their fathers. The Book of Enoch usurps the meaning of the root NPL (ַלָפנ) as “to fall” and erroneously applies it to the “sons of God.” Twisting the translation in this manner was intended to cast aspersions on the moral character of the sons of God, who “took wives among the daughters of men.” The Book of Enoch goes a step farther, and borrows a term from the Book of Daniel78 to describe the “sons of God,”the Hebrew word Irin (Watchers), suggesting that the “sons of God” were more than watchers of mankind, they were also lecherous “watchers” of mortal women who gave into temptation and thus became “Fallen Angels,” mating and giving birth to Nephilim “demon” offspring. The Book of Enoch misinterprets both Abrahamic meaning and Aryan history, asking us to believe that the Biblical “sons of God” were avatars, who could in no measure be considered mortal, despite their apparent mortal vulnerability to sin. Here is an example of Enochian exaggeration from 1 Enoch Chap.7:

 • Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.

 • And the women conceiving brought forth giants,

 • Whose stature was each three hundred cubits. These devoured all which the labour of men provided; until it became impossible to feed them;

 • When they turned themselves against men, in order to devour them;

 • And began to injure birds, beasts, reptiles and fishes, to eat their flesh one after another, and to drink their blood.

The Book of Enoch characterizes the Nephilim as cannibals, vampires, or demons, while the Watchers are maligned as teachers. 1 Enoch Chapter 8 lists the division of labor that took place:

 • Azazyel taught men to make swords, knives, breastplates,…

 • Amazarak taught all sorcerers, and dividers of roots;

 • Armers taught the solution of sorcery;

 • Barkayal taught the observers of the stars;

 • Akibeel taught signs;

 • Tamiel taught astronomy;

 • And Asaradel taught the motion of the moon.

 • And men, being destroyed, cried out; and their voice reached to Heaven.

This description would be consistent with our knowledge of the Aryan “sons of God” with one flagrant exception — the last line — which states that men were “being destroyed” rather than blessed with the knowledge of Heaven. This final line item conflates the mathematics and science taught by the sons of God, with the greatly exaggerated evil erroneously attributed to their Nephilim offspring (sons of the “sons of God”). Unfortunately, certain Torah commentary tries hard to remain consistent with the Book of Enoch, and speaks about the Nephilim as “giants” who were among the evil “sons of Cain.” However, it must be emphasized that the Torah never actually states that the Nephilim were evil. It must be emphasized that the most authoritative translations of the word Nephilim renders: “heros of old” or “men of renown,” translations that are consistent with the Sanskrit term Aryan as “Noblemen.”

Christianity casts a great stigma upon learning the “heavenly secrets” of mathematics and science. This is the same mathematics and science that began civilization in Sumer, Egypt and Harappa. When the Emperor Constantine convened the First Ecumenical Council at Nicea, in 325 AD, ancient science officially became gnostic heresy. The Church appears to have equated knowledge of Heavenly secrets with Adam’s sin of knowing too much. Unfortunately, that perspective turns its back on the Aryan/Nephilim legacy of an integrated science and religion that began civilization and still holds the key to unlocking the secrets of Scripture.

Once the ancient science became heresy, it began a long history of enmity between the scientific community and the Church’s Orthodox religious community. The characterization of Nephilim as cannibals, vampires, and demons in the Book of Enoch, has literally demonized the Aryan founders of civilization, and seriously distorted Christianity’s notions of Hell. As a result, Christian demonology has been grossly exaggerated into a nightmarish fantasy, all beginning with the Book of Enoch’s exaggerations and misinterpretations regarding the Nephilim.

Mainstream Christianity’s notions of Satan as a synonym for the Devil began with the 1st Book of Enoch as the Watcher Satariel, and in the 2nd book of Enoch as Satanael. The Book of Enoch seriously conflicts with Abraham’s writings in the area of demonology, as well as with the intended meaning of the Hebrew Scriptures. Christianity’s concept of evil spirits grew into its exaggerated notions of Hell, based on the Book of Enoch’s misrepresentations of “Sheol.” 79

Now the giants, who have been born of spirit and of flesh, shall be called upon earth evil spirits, and on earth shall be their habitation. Evil spirits shall proceed from their flesh, because they were created from above; from the holy watchers was their beginning and primary foundation. Evil spirits shall they be upon earth, and the spirits of the wicked shall they be called. The habitation of the spirits in Heaven shall be in Heaven; but upon earth shall be the habitation of terrestrial spirits, who are born of earth.

Abraham’s theology, as described in the Sefer Yetzirah, does not differentiate terrestrial spirits from Heavenly spirits in this manner. In other words, every man’s immortal soul incarnates in a physical body, and then is liberated either through death or through the sacred practice, but only man’s soul is able to travel between Heaven and Earth. Abraham’s writings, therefore, contradict any notions of demons or bodily resurrection, and they clarify that people who die before purifying their body have pure souls that live in bodies tainted by sin. However, we certainly would not call them demons, since that would imply that most, if not all of mankind, is demonic. Adam is the archetype of sinful man, but how can we apply Christianity’s exaggerated notions of Hell to Adam, since Adam symbolizes the common man. The freakish and cannibalistic “Giants” who drank the blood of birds and reptiles in the Book of Enoch, does not, in any way, represent the plight of the common man. And further, it is completely inconsistent with the Hebrew Scriptures. Describing a race of cruel and evil giants is a problem rooted in the mistranslation of the word Nephilim based on unauthoritative, non-Canonical Enochian fantasy.

The Book of Enoch was excluded from both the Hebrew and Christian Canons, and thus, cannot be considered authoritative from the perspective of Orthodox religion, and rightly so.80 It might be a useful exercise to consider what the world might have become if the Nephilim were remembered as “men of renown” or “heros of old.” What if the Book of Enoch’s “Watchers” and their offspring were valued for all they taught mankind, rather then degraded as cannibalistic, vampire demons. One unfortunate result of this text’s influence is the Church’s long-standing opposition to the advances of mathematics and science. I believe the wedge between Christianity and the other two monotheistic religions began here.

Without the Book of Enoch, we can speculate that Christianity might not have been so quick to condemn Gnosticism and Moksha as the Gnostic and Arian heresies, respectively. Instead, the Church’s exaggerated notions were further influenced by such imaginative writings as Dante’s Inferno and Milton’s Paradise Lost.81 In this tradition, the demonology in today’s movie theaters reflect an other-worldly science-fiction imagination that boggles the mind and bombards the senses. Religion may have begun as a meditation practice to purify the body and liberate the soul, but Christianity has become dominated by a moralistic fervor driven by distorted notions of Satan and Hell.

God punished Adam by banishing him to wander the cursed Earth in the path of the cursed serpent, man’s alter-ego. Adam was in Hell as he wandered the Earth in exile from Heaven. It required no further embellishment. Christianity’s “Hell” has become seriously distorted by man’s active imagination. Clarifying these distorted ideas requires the Biblical mathematics described in Chapter 14. Hebrew notions of Sheol as the “abyss of the serpent” describes “the greatest possible distance from Heaven” (Job 11:8). The Bible borrows a bit from Egyptian notions of Hades as navigable rivers under the Earth, where the dead descend, and the revived ascend. It is from this perspective that David recites Psalm 30: “O LORD, you brought me up from Sheol, preserved me from going down into the Pit.”

The serpent’s abyss finds the serpent coiled 3½ times at the base of the spine. It is the unrealized Self in the dormancy of Hades often associated with death and darkness. Meditation uncoils the serpent energy, “awakening” the meditator as it climbs out of the abyss and up the spine. It vitalizes our Soul, saving us from sinful distractions and spiritual blindness. As man continues this spiritual practice, the abyss of Hell (unrealized dormancy) is ultimately transformed into “Enlightenment” at the Gates of Heaven. Thus, Sheol ambiguously defines the Gates of both Heaven and Hell — sin and salvation — and both are associated with the ayanamsa as the precessional gap or portal. From Abraham’s perspective, we experience Hell whenever we are not One with the Divine energies that live within us. We are all tormented souls until we stop our mind’s distracted wanderings and allow the sacred meditation practice to return us to the Paradise that has long been equated with the soul’s liberation. The mathematical prototype of Heaven and Hell has ancient Aryan origins. The oldest extant writings articulating these concepts can be found among the numerous Sumerian and Babylonian cuneiform clay tablets. The Hebrew Scriptures never considered Adam or mankind evil or cursed, just inherently sinful, and morally obligated to find his way back to Heaven by learning to open the “gate” to the spiritual “path” known as Jacob’s Ladder.

Kramer tells us that the pre-Sumerian tribes were the true founders of civilization who should be credited with the invention of writing, mathematics, science, and religion. With this historical background under our belt, we can now turn our attention to understanding the mathematical and scientific details of the Aryan legacy. In order to accomplish that, we must first solve two ancient mathematical riddles: “the Riddle of the Sphinx” and “a Circle and the Square Within.”82 In the following chapter, Mastering the Elements, we will see how the Aryan fathers addressed the first riddle, and in the subsequent chapter, Mastering Time, we will see how they addressed the second.