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48
Return
Abraham dates from the time
of the Krishna Avathar,
from 3800 BCE,
when there is a change of Age,
a change of Yuga,
from Dwapara Yuga to Kali Yuga.
49
The emphasis of Dwapara Yuga is
Vaishnava.
The emphasis of Kali Yuga is
Saivism.
50
The story of Abraham and Melchizedek
is a story of the change in emphasis
which accompanies a change of Yuga.
Abraham represents the Dwapara Yuga
and its Vaishnavite emphasis.
Melchizedek represents the Kali Yuga
and its Saivite emphasis.
51
Melchizedek is king of Salem,
Jerusalem,
for long an outpost of African Saivism,
Melchizedek means
My God is Justice and
Charity.
Salem means
Peace and
Sun.
52
Abraham's over-all mission is purification
of Palestinian Vaishnava in preparation
for the changing of the Yuga
and the new emphasis on Saivism,
which will be coming from Africa.
Flush with victory
over degenerate Vaishnava kings,
he comes to Shaveh (Siva),
wondering if the locals are
friendly (righteous)
or
unfriendly (wicked).
53
A local representative of Saivism,
Melchizedek,
comes with food to propitiate
the victorious Captain.
His aim is to declare
his support
for Abraham's mission
and to convince Abraham
of his fidelity.
Food offering is the customary
propitiation of puissant presence.
54
Melchizedek gives the tithe
to Abraham.
This follows his gift
of food.
55
The immediate significance
is propitiation of a power who
can destroy you or take you captive.
56
The symbolic significance
-- for those who included this story
in the Canon of the religion --
is that the Saivite emphasis
of the new Yuga
is paying respect
to the Vaishnavite emphasis
of the old Yuga.
57
Return
These redactors are priests
in the Temple of Solomon.
But they are of Vaishnava descent.
They are Northerners,
from Vaishnava territories,
those adjacent to Persia --
those called Israel.
58
To the Southern
(mixed Saivite and pagan)
element of the priesthood,
these Northern priests
are saying:
Yes, Jerusalem is a Saivite center
and Saivism is the emphasis
of this Yuga,
but [your] Saivism (Melchizedek)
paid respect
to [our] Vaishnava (Abraham)
in the early days of this
present Kali Yuga;
and so,
Vaishnava (we/North/Israel/Abraham)
is not inferior to or less important than
Saivism (you/South/Judah/Moses)
but is of equal importance with it.
59
The meaning is:
the new does not replace the old.
It alters an emphasis,
but it does not
obliterate or demean
the thing that went before.
60
A group of what the
Deuteronomist would call
Canaanites or Jebusites
is strong enough
in the councils of the religion
to make this point
through the insertion
of a race memory,
Genesis 14,
into the proto-canon of Judaism.
61
Return
There is a moral aspect
to this story.
Zedek means Charity
in the sense of
anonymous giving,
which neither inflates the giver
with pride
nor imposes on the receiver
guilt.
Charity occurs
when receiver and giver
are one.
62
Genesis 14 verses 18-20
are declaring the unity
of Vaishnava and Saivism:
Shema Israel !
63
Return
Judaism and Christianity
is a Saivite Religion.
Within both groups there is both
Vaishnavite and Saivite emphasis,
but the latter most expresses
the genius of the religion
during this Kali Yuga.
64
During the 7th Century CE,
the old Vaishnava of
Semitic Religion
reappears under the name
Islam.
Islam is a Vaishnavite Religion
regnant
in the old Vaishnava homeland,
Persia.
65
The Lord of all has resolved
to raise both
the Vaishnavite and the Saivite
aspects of
His Semitic Playmates
and to let them
re-discover and re-enact
their
age-old con-fraternity.
66
The odyssey of Jewish and Christian Culture
is a heading towards its Source,
India.
67
Return
Christian ontogenesis comprises,
in addition to
Vaishnava of Persia and Saivism of Africa,
two further
elements of Vedic phylokenesis.
One is Pythagorean Monasticism
and the other is Buddhism.
Both of these, in their own way,
derive from Sanathana Dharma.
68
The essence
of Indian Spirituality,
of Vedic Culture,
of Sanathana Dharma
is called
Non-dualism,
or,
Adwaitha,
Vedantha.
The meaning is
what the Shema says:
God has no second.
69
Return
Jesus spent most of His Career in India.
He went to the source of Semitic Religion.
His journey to India took Him
through Egypt, Persia and even Russia.
70
The container of Sanathana Dharma
which Jesus used to quench
His spiritual thirst
was Buddhism,
the religion founded by Gauthama.
Buddhism is an atheistic religion.
71
After Jesus left for India
and points farther East
-- after His resurrection from the cross --
members of His court who did not
accompany Him thither
began spreading news of
His advent
through the Hebrew and Greek
worlds.
72
The greatest of these was
Paul, His apostle,
whom He sent.
Paul was Moses come again
to reestablish Scripture
and to lay down the
regulations governing
proper conduct.
73
Return
All of members of Jesus' court
who became apostles
in the Hebrew and Greek worlds
and who remained
in the Mediterranean basin
encountered
an active and viable religion,
a vegetarian monastic order
which was named after its founder,
Pythagoras.
74
Pythagorean Monasticism was
ancient at the time of the
Christian apostles.
Pythagoreans were monastics,
secretive and vegetarian.
They proscribed the eating of beans
and revered the Star Pentagram.
Pythagoras had traveled to
Egypt, Persia and India
to learn the modes of spiritual discipline.
His course was retraced
by Alexander,
under different circumstances
and with additional aims.
75
Pythagoreans were the repositories of
knowledge in the Greco-Roman world.
Their work established the fields of
Law, Medicine, Engineering, Government, Music,
Mathematics, Chemistry, Physics, Astronomy
and Nutrition.
Members of the Order or their students
operated the non-Jewish schools and universities
of the Greco-Roman empire,
including the great
School and Library
at Alexandria.
76
Return
Pythagorean Monasticism had two faces,
one private and one public,
similar to Franciscanism.
The private face was
Saivite Religion,
comparable to the Franciscan
metaphor of Le Jongleur de Dieu.
This is a face of Divine Madness.
The public face was
Vaishnavite Religion,
comparable to the Franciscan
metaphor of Le Troubadour.
This is a face of Divine Propriety.
Both faces reflected the nature
of the Order.
77
And both faces of Pythagorean Monasticism
were connected to the great
Saivite Shrine at Delphi.
78
Return
Just as Semitic Religion does,
Greek Religion comprises
Vaishnavite and Saivite emphases.
The Saivite emphasis is stronger
during this Kali Yuga than
the Vaishnavite emphasis is.
79
Greek Civilization
is a species of
Vedic Culture.
It comes from India.
80
Return
Christian apostles in
Greek Culture
recognized the affinity
of their message with
Pythagorean Monasticism.
They imported moral and
philosophical principles
of Pythagorean Monasticism
into their message and even
into their Scripture.
Pythagorean Monasticism
became an Ur-Type of
Christian Religion.
81
But Christian communities
were not entirely at ease
with the affinities between
Christianity and
Pythagorean Monasticism.
82
Jesus was a fresh figure
of spiritual history.
He was not only a monastic figure
related to a Pythagorean Ur-Type.
He was also a Palestinian figure,
related to a Semitic Ur-Type.
And He was a Buddhist figure,
related to an Indian Ur-Type.
83
Return
During the years 35 to 70 CE,
texts
reached the Mediterranean basin
from India.
Some of them were from
the pen of John,
who was with Jesus,
and some were from
the pen of Jesus.
There were others, too,
not by John or Jesus.
84
What we call the Fourth Gospel started as
a combined effort of John and Jesus from India,
setting the record straight.
The record was corrupted,
first,
by The Twelve,
who were jealous for
name and fame.
The discourses that now appear
in the Fourth Gospel
are spurious.
85
Return
As the Second Century opened,
Christian monastics,
emulating Pythagorean and Semitic paradigm,
resided throughout the deserts of
Palestine, Egypt, Syria and beyond.
The range of literature
employed in their monasteries
was both broad and deep.
Their foundation literature
was the Torah,
but they also used
pietistical and historiographical
literature of various origin,
mostly indeterminate.
86
The variety of minds and manners
that comprised early Christian literature
would frighten a typical
modern Christian, clergy or lay.
87
Return
During the Second Century,
a fellow named Marcion
tried to make a Canon
out of extant Christian literature.
He asserted that Torah
recounts an evil God
and that Christian literature
(what he selected)
recounts a good One.
Marcion's Canon comprised
the Gospel of Luke
and Letters of Paul.
88
Many were grateful for Marcion's
work and agreed with its genius,
which included anti-Semitism.
But many were not grateful for Marcion's
work and attacked it and him.
89
Marcion's Canon compelled Christians
to accept it or produce a better.
They decided to do both.
This was a mistake.
It was done, however,
and we are left with the
consequences.
90
Return
Several groups of Alexandrine
scholars with Pythagorean training
set to work composing
a representation of Jesus which
would link all of His Ur-Types together
and would include, also,
words and stories
by and about Him
that were in circulation
in the monasteries and the empire.
91
These Alexandrine scholars
produced a unique document,
complete with organizing principle,
which formulated and defined
Christianity in terms of
three fundamental doctrines,
each meant to overwhelm Marcion.
These were:
The Doctrine of surrogate atonement.
The Doctrine of Trinitarian monotheism.
The Doctrine of Jesus' divinity.
92
Within the boundaries established
by these three fundamental doctrines,
the Alexandrine scholars
believed they had accounted for
and also harmonized
the several Ur-Types
that comprised Jesus' persona.
They believed they had
given Marcion better than he said.
And they believed they had
produced the Christian Canon.
93
The Alexandrine Canon
became The Christian Bible.
The Christian Bible is a work of
adumbrated Pythagorean Monasticism.
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