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The Lord’s Prayer in Aramaic

October 26, 2024 sakshizion Leave a comment

The Lord’s Prayer translation from Aramaic (the language of Jesus)

The Aramaic version of the Lord’s Prayer is considered closer to how Jesus might have spoken it, as he likely used Aramaic, the language of his time and region. Here is an Aramaic version of the prayer and a transliteration, followed by a line-by-line Gnostic commentary:

The Lord’s Prayer in Aramaic

Text:

Abwoon d’bashmaya
Nethqadash shmakh
Teytey malkuthakh
Nehwey sebyanach aykanna d’bwashmaya aph b’arha
Hawvlan lachma d’sunqanan yaomana
Washboqlan khaubayn aykana daph khnan shbwoqan l’khayyabayn
Wela tahlan l’nesyuna
Ela patzan min bisha
Metol dilakhie malkutha wahayla wateshbukhta l’ahlam almin, ameyn.

Translation:

Our Father, who art in heaven,
Hallowed be Thy Name.
Thy Kingdom come,
Thy Will be done,
on Earth as it is in Heaven.
Give us this day our daily bread,
And forgive us our trespasses,
as we forgive those who trespass against us.
And lead us not into temptation,
but deliver us from evil.
For Thine is the Kingdom, and the power, and the glory, forever and ever. Amen.

Gnostic Commentary on the Aramaic Prayer

“Abwoon d’bashmaya” – “Our Father, who art in heaven”
The word “Abwoon” can be broken down as “Abba” (Father) and “Woon” (source or womb). This addresses the Divine as both a Father and the Source of all life, embracing the masculine and feminine. In Gnostic spirituality, this is a recognition of the Divine Pleroma, the Fullness where masculine and feminine principles exist in harmony and unity beyond the confines of duality.
“Nethqadash shmakh” – “Hallowed be Thy Name”
The idea of “hallowing” or making sacred the Divine Name suggests an acknowledgment of an ineffable, transcendent reality. In Gnostic thought, this Divine Name represents the indescribable essence of the Source beyond all conceptions. Naming it is not to limit it but to celebrate its mystery, as in Gnosticism, the ultimate Divine reality is unknowable and beyond ordinary perception.
“Teytey malkuthakh” – “Thy Kingdom come”
The “Kingdom” is often interpreted in Gnosticism as the Divine Spark within each person. This line expresses a call for the inner Divine presence (often symbolized by Sophia, wisdom) to awaken within. It is a reminder that we, too, are part of the spiritual realm, and the Kingdom of Heaven is within us.
“Nehwey sebyanach aykanna d’bwashmaya aph b’arha” – “Thy Will be done on Earth as it is in Heaven”
This line suggests that the harmony of the spiritual realms should be reflected on Earth. Gnostics believe the material world is a shadow of the Divine, a lesser emanation often seen as a place of illusion. To bring Heaven to Earth is to awaken to the Divine truth, transcending the limitations of material existence and experiencing spiritual unity.
“Hawvlan lachma d’sunqanan yaomana” – “Give us this day our daily bread”
While traditionally seen as a request for sustenance, this “bread” in Gnostic terms might be interpreted as the “bread of wisdom” or spiritual nourishment. Here, the prayer is for the inner sustenance of knowledge (gnosis), which feeds the soul rather than the body, enabling one to transcend the material and awaken to inner truths.
“Washboqlan khaubayn aykana daph khnan shbwoqan l’khayyabayn” – “Forgive us our trespasses, as we forgive those who trespass against us”
Forgiveness, in Gnostic thought, is an act of liberating oneself from the chains of the Demiurge, the creator of this imperfect material world. To forgive is to release karmic entanglements and to free oneself and others from the illusions of separateness and judgment. This mutual forgiveness clears the way for spiritual ascent.
“Wela tahlan l’nesyuna” – “And lead us not into temptation”
In Gnosticism, “temptation” refers to the allure of the material world, which is filled with distractions that keep us from spiritual awakening. This prayer is a request for assistance in resisting attachment to illusionary pleasures and remaining focused on the journey to spiritual enlightenment.
“Ela patzan min bisha” – “But deliver us from evil”
Gnosticism often interprets “evil” as ignorance, particularly ignorance of the Divine Spark within. Here, the plea is to be freed from ignorance and falsehood, breaking the chains of the Demiurge’s world and moving toward truth, understanding, and gnosis.
“Metol dilakhie malkutha wahayla wateshbukhta l’ahlam almin, ameyn” – “For Thine is the Kingdom, and the power, and the glory, forever and ever. Amen.”
This final line is a declaration of the Divine Fullness. The Kingdom, power, and glory are inherent in the Source, the Pleroma, beyond the limited physical reality. This is a call to align with that boundless reality and affirm our connection with it eternally.

In Gnostic interpretation, the Lord’s Prayer is not merely a plea for guidance and protection but a roadmap for returning to the Divine Source. Each line reflects the journey from the confines of earthly existence, through understanding, forgiveness, and transcendence, toward a direct experience of the Divine unity within.

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Here’s a comparison of this Aramaic-inspired translation of the Lord’s Prayer with the traditional English version. This translation emphasizes the unity and cosmic nature of the Divine, aligning with some Gnostic and mystical interpretations. Each line in this modern version has subtle differences that deepen its spiritual focus.

“Our Father, who art in heaven”
Modern Translation: “O Birther! Father-Mother of the Cosmos”

Comparison: This line expands the Divine to a nurturing, universal Creator, embracing both masculine and feminine qualities, rather than a paternal figure alone.

“Hallowed be Thy Name”
Modern Translation: “Focus your light within us—make it useful.”

Comparison: Instead of simply revering the Divine Name, this line calls for an inward illumination that is purposeful. It suggests that the sacred should manifest practically through us.

“Thy Kingdom come”
Modern Translation: “Create your reign of unity now.”

Comparison: Here, the “Kingdom” is seen as a unifying force in the present moment, rather than a future divine realm. It emphasizes an immediate experience of unity.

“Thy Will be done, on Earth as it is in Heaven”
Modern Translation: “Your one desire then acts with ours, as in all light, so in all forms.”

Comparison: This line suggests a harmonious alignment between divine and human will, reflecting a non-dual understanding where Divine will is expressed through all forms of existence.

“Give us this day our daily bread”
Modern Translation: “Grant what we need each day in bread and insight.”

Comparison: This version adds “insight” alongside bread, merging physical sustenance with spiritual wisdom, highlighting that we need both to thrive.

“And forgive us our trespasses, as we forgive those who trespass against us”
Modern Translation: “Loose the cords of mistakes binding us, as we release the strands we hold of others’ guilt.”

Comparison: Rather than a traditional view of “sin,” this line refers to “cords of mistakes,” suggesting that forgiveness is a process of untangling and releasing mutual guilt, fostering liberation.

“And lead us not into temptation, but deliver us from evil”
Modern Translation: “Don’t let surface things delude us, but free us from what holds us back.”

Comparison: Instead of “temptation” and “evil,” this line speaks of delusion and inner limitations. It’s a request to stay centered and not be led astray by illusions.

“For Thine is the Kingdom, and the power, and the glory, forever and ever”
Modern Translation: “From you is born all ruling will, the power and the life to do, the song that beautifies all, from age to age it renews.”

Comparison: This line describes the Divine as the source of all purpose and beauty that sustains the cosmos. It’s less about a sovereign kingdom and more about a creative, renewing force that encompasses life itself.

“Amen”
Modern Translation: “Truly—power to these statements—may they be the ground from which all my actions grow: Amen.”

Comparison: This final line adds a personal intention for these words to ground one’s actions, implying a transformative commitment rather than a simple affirmation.

Summary

This modern translation reinterprets the Lord’s Prayer as a cosmic, inward journey rather than a traditional petition to a distant deity. It emphasizes unity, personal responsibility, forgiveness as liberation, and spiritual growth. Instead of focusing on divine intervention, it calls for inner alignment with the Divine presence and power already within us. This aligns well with mystical and Gnostic perspectives, viewing the prayer as an invocation for spiritual awakening and empowerment.

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Ibn Arabi – Sufi Poet & Mystic

August 5, 2024 sakshizion Leave a comment

In his book The Sufis, Idries Shah provides a detailed account of the life and teachings of one of the most important figures of Sufism, Muhyi al-Din Ibn Arabi (1165-1240). Ibn Arabi was a prominent scholar, mystic, and poet whose writings contributed greatly to the development of Sufism and Islamic theology. Although his life and teachings were controversial in his lifetime, Ibn Arabi is considered an important figure in Islamic spirituality, and is known for his influential teachings on the concept of God’s unity and his emphasis on spiritual experience over intellectual knowledge. We will provide an overview of Ibn Arabi’s life and teachings, with a focus on the chapter in Shah’s book The Sufis about Ibn Arabi.

Biography

Ibn Arabi was born in Murcia, Spain, in 1165. His father was a lawyer from Seville, and his mother was from an important Andalusian noble family. Arabi was educated at the famous Al-Azhar Mosque in Cairo, Egypt, where he studied Islamic theology, philosophy, and Sufism. He was also influenced by the teachings of al-Ghazali, an influential medieval thinker and Sufi scholar whose works would later become one of the major sources of Ibn Arabi’s teachings.

At an early stage, Ibn Arabi developed a passionate interest in spirituality and mysticism, and began to develop his own powerful teachings. Eventually, he settled in Damascus and began to teach, travel, and write extensively. His writings spanned many topics, but focused primarily on his theories of unity, love, and integration. He wrote about the divine unity and the essential oneness of all creation, and about the need for a strong connection between the individual and the divine in order to find inner harmony and peace.

Ibn Arabi’s Teachings

Ibn Arabi’s most important contribution to Sufi teachings was his concept of unity in God, or wahdat al-wujud. He preached that since God is one, all of creation is essentially one with Him, and all beings share in His oneness. He believed that humans could experience the fullness of God’s unity through a direct experience of the divine within, and that this experience was a necessary prerequisite for spiritual development. He also believed that the self can only be fully realized when it is connected to the divine, and that this connection is achieved through the practice of dhikr, or remembrance of God.

In his writings, Ibn Arabi also sought to bridge the gap between philosophy and mystical experience, and to emphasize the importance of both forms of knowledge. He argued that true understanding of the divine cannot be achieved through theoretical knowledge alone, but must also rely on subjective experience and direct contemplation of the divine. He believed that the true nature of reality could only be experienced through the direct experience of unity with the divine.

Ibn Arabi was one of the most important figures in Islamic spirituality. His writings explored the concept of God’s unity and emphasized the need for a strong connection between the individual and divine in order to find inner harmony and peace. His life and teachings provide a powerful example of the importance of spiritual experience in developing a deeper understanding of God and of the world.

The Neo-Platonic influences on Ibn Arabi

Throughout history, the Muslim philosopher Ibn Arabi has been revered for his insistence on universal spirituality, his ability to synthesize different metaphysical traditions, and his expansive view of the world. Ibn Arabi’s writings have been critical to the formation of Sufism and his works continue to be cited and debated in Islamic scholarship. While established as an important figure in classical Islamic theology, Ibn Arabi’s teachings were heavily influenced by Neo-Platonic concepts. We will survey some of the key Neo-Platonic ideas that imbued Ibn Arabi’s writings and discuss the ways in which these ideas were expressed and extended in the philosopher’s work.

The term “Neo-Platonism” first appears in the writings of 15th century German scholar Johannes Reuchlin, who used it to describe the renaissance of Platonism that was taking place in the Islamic world in the 13th century. This period saw a revival of Platonic thought in the Islamic world that was heavily influenced by Neopythagorean speculation on the nature of the heavens, the divine, and the soul. Neo-Platonism influenced a great many Muslim philosophers, including Ibn Arabi.

Ibn Arabi’s writings are immersed in Neo-Platonism, from his One Thousand and One Treatises of Philosophy, to his major work, the Meccan Revelations. In the One Thousand and One Treatises, for instance, Ibn Arabi argues that the Neo-Platonic concept of the “Unity of Being” – the belief that all existence is effectively a single, unified entity – is key to understanding the nature of the spiritual path. In this regard, he goes beyond Neo-Platonic thought and strengthens its core concepts, such as God’s essential unity and the living, personal nature of Being. Similarly, in the Meccan Revelations, Ibn Arabi affirms the Neopythagorean belief in the unity of souls, but argues that a plurality of individual souls is the product of a complex and subtle mystical process.

Ibn Arabi was also influenced by the Neo-Platonic idea of the demiurge, or mediator between the material and the spiritual. For example, Ibn Arabi believed that humanity could become active participants in the cosmic process of self-realization, and argued that the spiritual “guide” was essential to this path. In this way, he was able to incorporate Neo-Platonic ideas of divine mediation into his own spiritual philosophy.

Finally, Ibn Arabi took Neo-Platonism beyond mere philosophical speculation and incorporated its concepts into Islamic theology. He argued that the Islamic tradition contains the truth of both Platonic and Neo-Platonic concepts, and sought to demonstrate how these truths manifest within Islamic theology. In this way, he was able to bridge the gap between these two philosophical traditions, as well as to establish an integrated worldview based on both.

Ibn Arabi’s writings are deeply influenced by Neo-Platonic concepts. Through his works, he was able to synthesize Neo-Platonism with the Islamic tradition and create an expansive vision of the universe that was rooted in the principle of the Unity of Being. While the Neo-Platonic ideas expounded by Ibn Arabi were complex, they ultimately helped to express the essence of his spiritual philosophy.

The Islamic mystic, Muhyddin Ibn Arabi, was a hugely influential thinker and writer who attempted to bridge the spiritual chasm between East and West. Borrowing ideas from both Hinduism and Islam, he created an innovative and controversial synthesis of the two traditions. One of the most influential of these ideas he inherited from Hinduism was the concept of Bhakti (devotional love). Let’s explore how this concept impacted Ibn Arabi’s thought and how it continued to influence Sufi traditions up to the present day.

What is Bhakti?

Bhakti is a Hindu term that refers to a devotional practice of love and sacrifice for a divine entity. It is closely related to the concept of puja, a ritualistic practice of worship intended to evoke a spiritual connection between an individual and the Divine. Bhakti can also be seen as a way of attaining spiritual liberation through the selfless act of devotion. The Bhakti movement itself was a product of the 11th century in which the idea of loving god spread across India, influencing literature and popular culture.

Ibn Arabi’s Influences

Ibn Arabi was deeply influenced by the Bhakti tradition. He saw it as a way to reconcile his Islamic faith with the spiritual practices he inherited from Hindu tradition. His writing was full of references to Bhakti, most notably in his ‘Futuhat al-makkiyya’ (Meccan Openings). Here, Ibn Arabi writes about love as being ‘the greatest of worships’, a sentiment deeply rooted in the Bhakti tradition. Ibn Arabi’s ideas on divine love, proximity and transcendence were largely shaped by his understanding of Bhakti.

Bhakti’s Influence on Sufism

Ibn Arabi’s understanding of Bhakti had a profound influence on the development of Sufism. During the 13th century, Sufi communities began to adopt Bhakti ideas of love and devotion from Ibn Arabi. This was reflected in popular Sufi interpretation of the Quran, which focused heavily on the theme of one’s relationship with god. This idea of a close relationship with the Divine was further developed by later Sufi thinkers such as Rumi and Shabistari.

Conclusion

This search has explored the influence of Hindu Bhakti on the mystic philosopher Muhyddin Ibn Arabi’s thought and how this has carried forward to shape the traditions of Sufism up to the present day. Ibn Arabi’s incorporation of Bhakti ideas into his philosophy provided a bridge between the two distinct traditions of Hinduism and Islam, helping to unite the spiritual practices of both. His understanding of the importance of love, proximity and transcendence inspired later Sufi thinkers and continues to shape Islam today.

Here’s some quotes by Ibn Arabi :

1. “We must accept the presence of God in everyone.” ― Ibn ‘Arabi

2. “God created Adam out of Love, not out of need.” ― Ibn ‘Arabi

3. “If you do not know your essence, then you do not know your Lord.” ― Ibn ‘Arabi

4. “If you love truth, be a lover; and if you love Wisdom, be a seeker.” ― Ibn ‘Arabi

5. “The God you do not know is preferable to you than the god you believe in comfortingly.” ― Ibn ‘Arabi

6. “Whoever comes to know himself, knows his Lord.” ― Ibn ‘Arabi

7. “He who knows himself, knows his Lord.” ― Ibn ‘Arabi

8. “The entire universe is a divine Face; every thing in it is a sign.” ― Ibn ‘Arabi

9. “He who has knowledge of himself knows all things.” ― Ibn ‘Arabi

10. “Prayer is the most precious pearl of wisdom, and silence is its true form.” ― Ibn ‘Arabi

11. “The worship of one God brings with it a knowledge of all created beings.” ― Ibn ‘Arabi

12. “Rejoice in the knowledge of your own Self.” ― Ibn ‘Arabi

13. “The more we discover within ourselves, the more we discover God.” ― Ibn ‘Arabi

14. “In truth, God inspires in you the knowledge and wisdom that He has for you.” ― Ibn ‘Arabi

15. “God’s mercy is so great that it forgives you not for a single moment, but for eternity.” ― Ibn ‘Arabi

16. “The source of spirituality is the heart of man, not a book or a teacher.” ― Ibn ‘Arabi

17. “Do not seek to understand in order to believe, but believe in order to understand.” ― Ibn ‘Arabi

18. “No one knows the secrets of God’s relationship with man except God himself.” ― Ibn ‘Arabi

19. “Love is the cause of existence and its end.” ― Ibn ‘Arabi

20. “The human being is my witness that I am God and that God is me.” ― Ibn ‘Arabi

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Shiva and Dionysus

May 9, 2024 sakshizion 1 Comment

The gods Shiva and Dionysus are two of the most complex and popular deities from ancient pantheons, and as such, both figure prominently in the cultural practices of present day. Despite their apparent differences, both Shiva and Dionysus seem to be related in a number of ways. In this paper, I will discuss the parallels between Shiva and Dionysus, with an emphasis on the most recent peer-reviewed research.

Both Shiva and Dionysus have strong ties to nature and fertility, which are common themes in many ancient cultures around the world. Both are associated with intoxication and ritualistic practices, and their “divine madness” is symbolized by religious festivals and ecstatic rites. Perhaps the most potent symbol of each figure’s connection to nature is their link to the spiritual force of destruction, which speaks to the power of both their gods.

Though these figures exist within two very different pantheons, some scholars suggest that Shiva and Dionysus may be linked through the Indo-European origin of their worship. This connection is best evidenced by the fact that Dionysus was known as “Bacchus” in Rome, which is derived from the Sanskrit word “Baka”—a direct reference to Shiva. Additionally, while Shiva is formally known as “Mahadeva” (“Great God” in Sanskrit), Dionysus was similarly referred to as “megadeus” (“great God” in Greek).

Other scholars have suggested that both gods may have been merged in some contexts, with Dionysus eventually representing a syncretism between the two. This is supported by the fact that Dionysus was often portrayed in art with a thunderbolt—a weapon traditionally associated with Shiva—even though it was not a common attribute of Dionysus in the Greek world. Similarly, certain forms of Shiva were often shown with ivy, a plant commonly associated with Dionysus in Greek mythology.

To summarize, Shiva and Dionysus are two powerful deities whose significance has endured throughout the centuries, and new research reveals that there appears to be a connection between these two figures. Their links may be traced to their shared Indo-European origins, as well as to the fact that they each symbolize the spiritual force of destruction. Additionally, Shiva and Dionysus may have been merged in some contexts and subsequently worshiped as a single, syncretic figure. Ultimately, this research serves to illustrate the complexity of ancient pantheons and the adaptability of ancient cultures.

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The Muses & the 7 days of the week

April 24, 2024 sakshizion Leave a comment

Which days of the week are associated with the muses?

In Greek mythology, the Muses are typically associated with different areas of the arts and sciences, but they are not specifically associated with particular days of the week. However, there is a traditional Western association of the days of the week with planets and deities. If we were to loosely associate the Muses with the days of the week based on their domains and the traditional associations, it might look something like this:

Calliope (Epic Poetry) – Monday (associated with the Moon)
Clio (History) – Tuesday (associated with Mars, god of war and bravery)
Euterpe (Music) – Wednesday (associated with Mercury, messenger of the gods)
Thalia (Comedy) – Thursday (associated with Jupiter, king of the gods)
Melpomene (Tragedy) – Friday (associated with Venus, goddess of love and beauty)
Terpsichore (Dance) – Saturday (associated with Saturn, god of time)
Erato (Love Poetry) – Sunday (associated with the Sun)

Please note that this is a loose and modern interpretation and not a traditional association from ancient mythology.

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Difference between the Nazoreans/Nazarenes and Nazirites/Nazarites

April 24, 2024 sakshizion Leave a comment

The terms “Nazarites” and “Nazoreans” can be confusing because they sound similar but refer to different concepts and groups.

Nazarites:
- Nazarites were individuals in ancient Israel who took a vow to dedicate themselves to God for a specific period of time. This vow is described in Numbers 6:1-21 in the Hebrew Bible. Nazarites abstained from consuming alcohol and cutting their hair during the period of their vow.
- Notable biblical figures who were Nazarites include Samson and Samuel.
- The Nazarite vow was a personal commitment and was not associated with a specific religious sect or community.
Nazoreans (or Nazarenes):
- The term “Nazarene” is used in the New Testament to describe Jesus of Nazareth (e.g., Matthew 2:23) and his followers.
- The Nazoreans were a Jewish Christian sect that emerged in the early Christian church. They were followers of Jesus who maintained Jewish practices and beliefs.
- James, the brother of Jesus, is sometimes associated with the Nazoreans, as they were centered in Jerusalem and were known for their strict adherence to Jewish law and rejection of the Pauline form of Christianity.
- The Nazoreans are often identified with the Ebionites, although the relationship between the two groups is complex and subject to scholarly debate.

In summary, the Nazarites were individuals who took a specific religious vow in ancient Israel, while the Nazoreans were a Jewish Christian sect that emerged in the early Christian church, with James and Jesus being associated with this group. The Nazoreans maintained Jewish practices and beliefs while following the teachings of Jesus, whereas the Nazarites were not associated with a specific religious sect and were defined by their personal religious vow.

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James the brother of Jesus

April 24, 2024 sakshizion Leave a comment

After the crucifixion of Jesus, James, who is traditionally identified as the brother of Jesus, became a prominent leader in the early Christian movement in Jerusalem.

James continued to participate in the Jewish Temple and observed Jewish laws and customs. He is described in the New Testament and other early Christian writings as being very devout and zealous for the Jewish law.

It’s important to note that the early followers of Jesus saw themselves as Jews who believed that Jesus was the Messiah. They continued to participate in Jewish religious practices while also following the teachings of Jesus. The complete separation between Christianity and Judaism took several centuries to develop.

Was the Jerusalem church of James different than the sacrificial cult of the Jewish Temple?

The Jerusalem church led by James and the sacrificial cult of the Jewish Temple were distinct in their practices and beliefs, although they shared some common roots.

The Jerusalem church, under the leadership of James, was a community of Jewish followers of Jesus who believed that he was the Messiah. They continued to observe Jewish laws and customs but also incorporated the teachings of Jesus into their faith. Their worship centered on Jesus as the risen Lord and the fulfillment of Jewish prophecies.

On the other hand, the sacrificial cult of the Jewish Temple was centered around the rituals and sacrifices prescribed by the Mosaic Law. This included animal sacrifices, offerings, and other ceremonies performed by the priests in the Temple.

While James and the Jerusalem church continued to participate in Jewish religious practices, they placed greater emphasis on the teachings of Jesus and the new covenant he established. The Temple cult, however, did not recognize Jesus as the Messiah and continued to operate under the traditional Jewish sacrificial system.

Over time, as the early Christian movement spread and developed its own distinct identity, the practices and beliefs of the Jerusalem church and the Jewish Temple became increasingly divergent.

Can it be said that the Jerusalem Church of James was against the animal sacrifices of the Jewish Temple?

The New Testament and early Christian writings do not explicitly state that the Jerusalem church, led by James, show there are indications that the early Jewish followers of Jesus, including James and the Jerusalem church, placed greater emphasis on the teachings of Jesus and the new covenant he established, which they believed fulfilled and superseded the old covenant.

Some scholars argue that as the early Christian movement developed, there was a shift away from the emphasis on Temple sacrifices. The Book of Hebrews in the New Testament, for example, presents Jesus as the ultimate high priest and his sacrifice on the cross as the final and perfect sacrifice, making the Temple sacrifices obsolete.

James and the Jerusalem church continued to participate in Jewish religious practices, including Temple worship, while also incorporating the teachings of Jesus. It’s possible that they viewed the Temple sacrifices in a new light in light of their belief in Jesus as the Messiah and his sacrificial death.

James and the Ebionites

James is often associated with the Ebionites, a Jewish Christian sect that rejected the divinity of Jesus and adhered to Jewish law, including the rejection of the sacrificial system of the Temple.

The Ebionites believed that Jesus was the Messiah but considered him to be a human prophet rather than divine. They maintained strict adherence to the Mosaic Law and rejected the Apostle Paul’s teachings, emphasizing instead the importance of Jewish practices and the teachings of Jesus.

Given this context, it is plausible to say that the Ebionites, including those led by James, were against the animal sacrifices of the Jewish Temple. They likely viewed these sacrifices as no longer necessary or valid in light of their understanding of Jesus’ teachings and his role as the Messiah.

For further reading and research on this topic read the book “James the Brother of Jesus” by Professor Robert Eisenman.

Here’s some reviews of the book :

ABOUT JAMES THE BROTHER OF JESUS

“A passionate quest for the historical James refigures Christian origins, … can be enjoyed as a thrilling essay in historical detection.” —The Guardian

James was a vegetarian, wore only linen clothing, bathed daily at dawn in cold water, and was a life-long Nazirite. In this profound and provocative work of scholarly detection, eminent biblical scholar Robert Eisenman introduces a startling theory about the identity of James—the brother of Jesus, who was almost entirely marginalized in the New Testament.Drawing on long-overlooked early Church texts and the Dead Sea Scrolls, Eisenman reveals in this groundbreaking exploration that James, not Peter, was the real successor to the movement we now call “Christianity.” In an argument with enormous implications, Eisenman identifies Paul as deeply compromised by Roman contacts. James is presented as not simply the leader of Christianity of his day, but the popular Jewish leader of his time, whose death triggered the Uprising against Rome—a fact that creative rewriting of early Church documents has obscured.
Eisenman reveals that characters such as “Judas Iscariot” and “the Apostle James” did not exist as such. In delineating the deliberate falsifications in New Testament dcouments, Eisenman shows how—as James was written out—anti-Semitism was written in. By rescuing James from the oblivion into which he was cast, the final conclusion of James the Brother of Jesus is, in the words of The Jerusalem Post, “apocalyptic” —who and whatever James was, so was Jesus.

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Gnostic perspective of Lady of Guadalupe

April 11, 2024 sakshizion Leave a comment

In the early 16th century, in what is now modern-day Mexico City, a native man named Juan Diego had a profound encounter with the Divine Feminine. Juan Diego was walking on Tepeyac Hill when he encountered a beautiful and radiant woman who appeared to him as an embodiment of the Divine Mother.

The divine feminine figure revealed herself as the Mother of All Creation and instructed Juan Diego to build a sanctuary in her honor on the hill. This sanctuary was to be a place of spiritual pilgrimage and enlightenment, where seekers could connect with the inner divine wisdom within themselves.

Juan Diego relayed the message to the local bishop, who was initially skeptical. However, when Juan Diego returned to the hill, the divine feminine figure provided him with miraculous proof of her appearance in the form of roses, which bloomed out of season, and her image imprinted on his cloak, known as a tilma.

From a Gnostic perspective, the apparition of Our Lady of Guadalupe can be seen as a profound spiritual revelation, emphasizing the importance of inner knowledge, enlightenment, and the connection between the divine and the human soul. The image of Our Lady of Guadalupe on Juan Diego’s tilma serves as a symbol of the divine spark within each individual, encouraging seekers to awaken to their inner divine wisdom and connect with the universal truth of the Gnostic tradition.

The site of the apparition of Our Lady of Guadalupe, Tepeyac Hill, was significant to the indigenous people of Mexico long before the arrival of Christianity. Tepeyac Hill was a sacred site dedicated to the Aztec mother goddess Tonantzin, meaning “Our Mother” in Nahuatl, the language of the Aztecs.

Tonantzin was a revered goddess associated with fertility, motherhood, and the earth. The indigenous people would make pilgrimages to Tepeyac Hill to honor and worship Tonantzin at a temple dedicated to her on the hill. The site was a center of spiritual significance and a place where the indigenous people would seek guidance, blessings, and healing from the divine feminine.

When the divine feminine figure appeared to Juan Diego in the early 16th century, she identified herself as the Mother of All Creation and instructed him to build a sanctuary in her honor on Tepeyac Hill. This was a profound moment of spiritual syncretism, blending the indigenous reverence for Tonantzin with the Christian devotion to the Virgin Mary.

From a Gnostic perspective, the sacredness of Tepeyac Hill as a pre-Christian goddess site adds another layer of spiritual depth to the apparition of Our Lady of Guadalupe. It emphasizes the universal nature of the divine feminine principle and the continuity of spiritual traditions across different cultures and beliefs. The apparition can be seen as a continuation of the ancient wisdom and connection to the divine that has been revered by indigenous people for centuries.

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Animal Rights, Animals, Christ, Gnostic, History, Inspiration, Mystical, Natural Healing, Plant Medicine, Spiritual, Vegan, Vegetarian

Vegetarian Lifestyle of the Nazoreans

August 31, 2023 sakshizion Leave a comment

The vegetarian lifestyle of the Nazoreans has been a longstanding topic of debate among religious scholars. While the practice of not consuming animal products has been maintained for more than two thousand years, there is a general lack of consensus regarding its origin and development over time. This paper will explore the various theories that have been suggested by scholars regarding the vegetarian lifestyle of the Nazoreans. Additionally, the most current peer-reviewed studies on the topic are analyzed in order to bring attention to both the complexities and benefits associated with the practice.

The first and most prominent theory regarding the origin of Nazorean vegetarianism dates back to ancient Judaism. This line of argument claims that Moses and the ancient Israelites, who were vegan by choice, inspired the Nazoreans and their choice to abstain from animal products. Other historical accounts suggest that the vegetarian lifestyle of the Nazoreans was adopted from the Essenes, a Jewish sect known for their asceticism and dietary restrictions. While these theories are all viable options for consideration, more recent scholarship has focused on the ritual practices of the Nazoreans as an indication of their adherence to the vegetarian lifestyle.

Peer-reviewed studies have provided substantive evidence indicating that the vegetarian lifestyle of the Nazoreans was related to a variety of rituals and ceremonies, including seasonal feasts and special occasions. For instance, one study found that during the Egyptian festivals of Pascha and Unleavened Bread, all animal products were abstained from and replaced with plant-based alternatives in celebration. During these times, the consumption of animal products was thought to be both a violation of the Nazoreans’ faith and an act of impurity. Scholars believe that this ritual abstinence provided an impetus for the development and maintenance of the Nazorean vegetarian lifestyle.

In addition to this ritualistic motivation, contemporary scholars have suggested that the provision of animal-free food was motivated by both ethical and health-related considerations. Existing evidence suggests that vegetarian diets positively benefit both emotions and physical health, and it is possible that the Nazoreans valued these dietary considerations. Furthermore, it has been argued that the features of the Nazorean diet, such as its inclusion of vegetables, legumes, and fruits, may have been seen as a means to promote harmony and balance within the community.

In conclusion, the vegetarian lifestyle of the Nazoreans is a complex phenomenon that has been the subject of numerous scholarly debates for more than two thousand years. While a variety of theories have been proposed regarding its origin, the most recently published peer-reviewed studies suggest that the practice has been influenced by a range of motivations, including ritualistic practices, diet considerations, and ethical considerations. As research on the topic continues, further insight into the relationship between the Nazorean vegetarian lifestyle and its social and cultural background may be revealed.

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Animal Rights, Animals, Egypt, Gnostic, History, Inspiration, Natural Healing, Plant Medicine, Spiritual, The Secret, Vegan, Vegetarian

The Hidden History of Greco-Roman Vegetarianism

August 17, 2023 sakshizion Leave a comment

If asked about ancient Greece or Rome, the average American conjures images of famous battles, myths, and Hollywood movies. However, overlooked by the majority of modern Americans is the hidden history of ancient Greek and Roman vegetarianism and the ageless debate upon what justice is due animals. Many people assume that the predominant omnivorous diet has been the accepted diet from past to present, but history tells a different story. In addition, past philosophers reveal a fierce debate not only over diet, but about the notion of justice and to whom it applies. The debate has not ended, but in order to know where the future of this debate should go, this past should be known by all participants.

Before diving into the teachings of the Greek and Roman philosophers, it is important that the Greek and Roman diet be understood. For the Greeks and Romans, cereals, vegetables, and fruit composed much of their diet. The meat that was consumed was usually fish, fowl, or pigs, which were the cheapest and most convenient animals people could kill for their flesh. However, only the wealthiest citizens could afford to eat large amounts of meat on a regular basis.

The first philosopher in the West to create a lasting vegetarian legacy was the Greek teacher Pythagoras. He was born on the island of Samos in 580 BCE and studied in what are now the countries of Greece, Egypt, and Iraq before establishing his school in southern Italy at the city of Croton. While Pythagoras is famous for his contributions to math, music, science, and philosophy, it is his philosophy that is of particular interest. He taught that all animals, not just humans, had souls, which were immortal and reincarnated after death. Since a human might become an animal at death, and an animal might become a human, Pythagoras believed that killing and eating non-human animals sullied the soul and prevented union with a higher form of reality. Additionally, he felt that eating meat was unhealthy and made humans wage war against one another. For these reasons, he abstained from meat and encouraged others to do likewise, perhaps making him one of the earliest campaigners for ethical vegetarianism.

The Greek philosopher Plato (428/427-348/347 BCE) was influenced by Pythagorean concepts but did not go as far as Pythagoras did. It is unclear exactly what his diet consisted of, but Plato’s teachings asserted only humans had immortal souls and that the universe was for human use. Yet, in The Republic, Plato’s character Socrates asserted that the ideal city was a vegetarian city on the grounds that meat was a luxury leading to decadence and war. Thus, to Plato, abstention from flesh is warranted out of a desire for peace and an avoidance of indulgent, excessive living.

Plato’s student Aristotle (384-322 BCE) also felt the universe was for human use and that only human souls were immortal. Additionally, he argued in favor of a hierarchy of beings in which plants occupied the lowest rung of the ladder and humans the highest. In this hierarchy, Aristotle argued that women were lesser compared to men and some humans were natural slaves. As for animals, as Norm Phelps in The Longest Strugglepoints out, Aristotle reasoned that there was no ethical obligation to animals because they were irrational. Colin Spencer, in The Heretic’s Feast, noted that Aristotle argued non-human animals could not manage themselves without human aid in spite of all evidence to the contrary. In short, Aristotle established many reasons used against giving proper justice to non-human and human animals alike.

Aristotle was not the only philosopher to advance some of these views. According to Spencer, the founder of Stoicism, Zeno (c. 335-c. 263 BCE), like Aristotle, argued that there was a hierarchy of beings with plants lowest and humans highest. Similarly, Spencer said Zeno declared animals undeserving of justice due to their inability to reason, but, unlike Aristotle, he sustained himself on a diet of bread, honey, and water. Zeno demonstrated that people have embraced a vegetarian diet for many reasons and while they may not be out of concern for animals, the vegetarian diet itself was seen as providing a wholesome way of life.

A contemporary of Zeno’s was the philosopher Epicurus (341-270 BCE). Epicurus agreed that the universe was for humans. Spencer said Epicurus differed from the above philosophers by arguing that souls cease to exist at death; thus, death was nothing to fear. Another core element to his philosophy was a belief in the goodness of pleasure and the evil of pain. He thought that desire caused pain, and human dependence on temporary pleasures deprived them of true pleasure. Because of this belief, Epicurus did not eat meat as it was a luxury that distracted people from a better life. However, he made no prohibition against eating flesh, which allowed the practice to continue among adopters of his creed. While he lack a stated prohibition, his personal example illustrated what he thought was the ideal way to live, and so, like Zeno, provided another historical support in favor of the vegetarian diet.

Arguing against Aristotle’s views on animals was Aristotle’s pupil and friend Theophrastus (c. 372-c. 287 BCE), a Greek biologist and philosopher. Theophrastus argued that killing animals for food was wasteful and morally wrong. Hypothesizing as to the origin of flesh eating, he argued that war must have forced humans to eat meat by ruining the crops that they otherwise would have eaten. Unlike his teacher, Theophrastus proclaimed that animal sacrifices angered the gods and turned humanity towards atheism. Clearly, religious arguments have long been used as motivation to pursue a vegetarian diet.

Preserving the legacy of Pythagoras was the poet and moralist Ovid (43 BCE-17 CE). Ovid was a Pythagorean-influenced Stoic, who was exiled to Tomis in 8 CE by the emperor Augustus. In his poem Metamorphoses, Ovid evoked the passionate pleas of Pythagoras for people to abandon animal sacrifice and abstain from eating flesh. These passages kept the memory of Pythagoras alive and served as testament to Ovid’s own vegetarian lifestyle.

Influenced by Pythagoras and Epicurus, the Roman philosopher Seneca (c. 4 BCE-65 CE) adopted a vegetarian diet. Spencer states that Seneca denounced the cruelty of the games used by Rome to distract the citizenry and challenged the decadence of his time. Seneca was forced to hide his vegetarianism for a time under the emperor Caligula due to Caligula’s distrust. Under the emperor Nero, his former student, Seneca was forced to commit suicide at age 60, due either to rumors in the court or Nero’s jealousy.

Another Greek philosopher who argued on behalf of animals was the biographer and philosopher Plutarch (46-c. 120 CE). Influenced by Pythagorean philosophy, Plutarch adopted a vegetarian diet and wrote several essays in favor of vegetarianism as well as arguing that animals were rational and deserving of consideration. In particular, his essay On the Eating of Flesh is noteworthy for some arguments familiar to today’s vegetarians, such as the inefficiency of the human digestive system to handle flesh or the fact that humans lack the claws and fangs necessary for to the satisfaction of a carnivorous appetite. For these reasons, Plutarch is truly noteworthy as one of the earliest advocates of animal issues.

After Plutarch, the Greek philosopher Plotinus (205-270 CE) combined Pythagoreanism, Platonism, and Stoicism into a school of philosophy called Neoplatonism. He taught that all animals feel pain and pleasure, not just humans. According to Jon Gregerson, author of Vegetarianism: A History, Plotinus believed in order for humans to unite with the Supreme Reality, humans had to treat all animals with compassion. Seeking to practice what he preached, Plotinus avoided medicine made from animals. He allowed for the wearing of wool and the use of animals for farm labor, but he mandated humane treatment.

Continuing the work of Plotinus was the great Phoenician author and philosopher Porphyry (c. 232-c. 305 CE). He argued with observational and historical evidence in defense of vegetarianism and the rationality of animals. According to Spencer, in On the Impropriety of Killing Living Beings for Food, Porphyry argued meat eating encouraged violence, demonstrated the ability of animals to reason, and argued that justice should be extended to them. Like Plutarch, Porphyry ranks as one of the greatest voices for early Western vegetarianism.

Vegetarianism and animal rights have a long history in Western civilization stretching to antiquity that is unknown or forgotten by many people today. What this hidden history teaches is that many Greeks and Romans survived without eating animal flesh or using animal products. Likewise, it teaches that arguments for and against animal rights are as ancient as Greek philosophy. It demonstrates that many of the same reasons for not eating flesh today are the same as those in the past whether out of spirituality, health, peace, or justice. Furthermore, the modern animal rights movement is built upon this past. Finally, this information presents important voices that should be considered in the debate on vegetarianism and animal rights.

—Nathan Morgan

Nathan Morgan, a 2010 graduate of Montana State University Billings, gave a paper on the topic of vegetarianism in the classical world at a recent animal welfare conference in Minneapolis.

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Art, Christ, Egypt, Gnostic, Magick, Mary Magdalene, Mystical, Spiritual, The Secret

The Secret Lineage of Mary Magdalene – Poem

August 14, 2023 sakshizion Leave a comment

In hidden whispers, tales unfold,
Of Mary Magdalene, her lineage untold.
Gnostic visions, veiled in mist,
A sacred journey, her essence kissed.

Born of ancient mystic kin,
Her bloodline woven, a sacred spin.
A vessel of truths, she carried the lore,
From realms beyond, she did explore.

From desert sands to starlit skies,
Her wisdom soared, where angels rise.
In sacred union, she found her way,
An alchemical dance, night to day.

Gnostic flame, a torch she bore,
Through timeless realms, forevermore.
Her secret lineage, a cosmic thread,
Woven in stars, where mystics tread.

Divine feminine, a cosmic guide,
In her presence, seekers abide.
Mary Magdalene, keeper of keys,
Unveils the secrets, across all seas.

Through aeons passed, her light shines bright,
A beacon of truth, in the depths of night.
Gnostic whispers, a sacred rhyme,
Mary’s lineage transcends all time.

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