Holy Bible Aliens

We have examined the possible concrete meaning of a specific term which instead is traditionally assigned a spiritual value: the “kevòd. Such a shift in value has occurred in relation to the term for “blessing”.

Within the contemporary culture (both Western and Eastern) the concept of “blessing” invokes a set of gestures, formulas or rituals through which one invokes the protection of some supernatural, not ordinary force: God , deities, spirits, entities and/or energies of various kinds…

Seemingly, all of us think of specific operations such as the laying on of hands, drawing gestures and figures in the air, the pronunciation of sentences of spiritual, magical or shamanic value or power…

Above all, we know very well the most popular and superstitious aspects associated with these practices.

In the ancient Semitic culture there was nothing of this; before revising this process as one of spiritual orders, the “blessing” (berakhàh) was something real, material, objectively existing and verifiable; it was a concept expressing concreteness and referring to actions that had direct effects – not magical! – over its recipient.

The “blessing” was a real task, which produced direct and immediate results.

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Of course, between the Fourth Gospel and the other Hellenistic writings there are also deep differences about the concept of God, the eschatological view of the human destiny and the path of growth in choosing his faith, but these do derive from the different historical or speculative basis, generating the religious reflection.

For example, in Poimandres, the soul that follows the words of divine guidance lives a mystical experience and undertakes a sort of “astral travel” during which it runs through the seven planetary spheres, to reach the Heaven of the fixed stars, called Ogdoade.

It then joins the other blessed ones and reaches its final goal, represented by the regenerating reunion with God, without having to go through the experience of death.

Also different were the goals: the disciple John (as he himself had chosen on the basis of his personal experience) was to deliver his readers a specific message with reference to the Maestro figure he was bound to for some years.

To do so – and convince the sceptics of what he claimed – he had to use those forms and contents, characteristic of his time, revising the figure of Christ in the light of the doctrines most widely used and accepted by those social classes to which he was addressing.

We can not blame him for this choice, but at the same time we can not help asking a few questions:

• Did the God Christians are asked to believe in really reveal in the forms we know?

• On which basis should we believe in John’s Logos instead of the Corpus Hermeticum’s?

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In 1460 the monk Leonardo of Macedonia brought to Florence, at the court of Cosimo de ‘Medici, a greek manuscript copy of the Corpus Hermeticum: a work composed of 17 treatises attributed to Hermes Trismegistus (Hermes “thrice great”) and representing the sum of the esoteric culture of antiquity.

Cosimo de’ Medici commissioned Marsilio Ficino – Renaissance humanist and Neo-Platonist philosopher – the Latin translation on these 17 books of difficult interpretation, attributed to an author who, the church fathers believed, had lived before Plato.

The Corpus Hermeticum is a compendium of the esoteric doctrines born in Egypt in the period of Ptolemies (successors to Alexander the Great in the IV-I centuries BC) and probably deriving from a series of literary works on cosmogony, astrology and eschatology; thus, these texts contained the myths and stories of the origin of the universe, gods’ birth, the creation of man and of every living form; they also conveyed the principles of doctrines concerning the “ultimate things” (ta eskatà, hence the term eschatological), that is to say the end of all that exists.

Given the vastness and complexity of the issues, it is easy to imagine that these books are the product of research and reflection by a long line of scholars, sages, philosophers, priests and thinkers in general; actually, their true author (or editor) is unknown, no one knows exactly where and when they were written.

However, they think that the final editing work has been made between the I and III centuries AD. At the moment, there is no further information on the subject.

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The Gospel of John is not the only one containing elements that suggest a link between Christian doctrine and the esoteric and hermetic culture of the time.

Matthew

In Matthew 7:6 Jesus explicitly says:

Do not give the holy [holy things] to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you.

This expression is interpreted by many as a clear and severe call not to indiscriminately spread the knowledge, not to disclose the secrets of a profound wisdom to an audience unable to understand it and therefore likely to turn the message against the same people who have conveyed it:

• But isn’t this exactly what happened?

• Hasn’t the Church begun its largest development ever since it became a mass religion, losing its connotations as mystery and a cult initiator? Yet it is Jesus himself who openly reveals his desire to talk to few, to communicate only with those who are able to understand, to unveil the true knowledge only to those who are ready to receive it.

When disciples would ask him why he talked in parables, he used to answer (Mt 13,10-17):

To you it has been given to know the secrets of the kingdom of heaven, but to those [others] was not given [...] because seeing [watching] they do not perceive, and hearing they do not listen, nor do they understand…

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This man is present in the myths from all over the world, variously named: Noah (Noah) in the Bible, Utnapistim in the Babylonian Epos of Gilgamesh, Ziusudra to Sumerians, Cox to Aztecs, Powaco to Indians from Delaware, Manu Yaivasata in Hindustan, Dwytach to Celts, Sze Kha in Patagonia, Noa to the inhabitants of the Amazon, Nu-u in Hawaii, Nuwah to the Chinese… curiously with a similar pronunciation.

Egyptians attribute to Thoth the desire to erase humanity. In the Book of the Dead, God says: “I will erase all the things I created. The earth will collapse into the abyss of waters whence the flood comes and will then return peaceful as at the beginning”.

The whole of humanity remembers this event recorded for the first time by the Sumerians, those who had the privilege of walking with “gods” and living with them; the people who, after the end of their time, also received the instruments to proceed along the path of humankind with civilizations and cultural evolution.

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Excavations on the Jordan banks, and generally throughout the areas affected by the narrated events, have shown that they were ruled, at least since the fourth millennium BC, by strong races that had produced a megalithic civilization capable of realizing cyclopean buildings: think of the incredible site of Baalbek (in the Valley of Bekaa, Lebanon), where monoliths were moved weighing hundreds of tons each!

The same archaeological records show that these breeds have been gradually supplanted by the new occupants… The Anaqitis (“long-necked” men) occupied the land of Hebron and the region that will be later conquered by the tribe of Judah.

Only three leaders of theirs are worth mentioning – whose names are Ahiman, Sesay and Talmay. They have Aramaic origins – who were defeated by Caleb, to whom the city of Hebron surrendered. They were then destroyed by Joshua, leaving their traces in Gaza, Ashdod and Gath (the city of Goliath the giant! Perhaps, it is no coincidence…).

Rephaìms (to which Og belonged) instead occupied Transjordan from Mount Hermon down to Ammon; alike Anaqitis, they also were defeated by Joshua during the wars for conquest, even if David would have later fought against some of them who were living in the West Bank (see Sam2 21:15-21). They were also in Gilead where they were destroyed by the Amorites.

To the Rephaìms also belonged the Zamzummìms, who lived in the region of Amman (Transjordan) and were defeated by the Ammonites,23 which overtook their territory: like the Anaqiti, they also were described (Deut. 2.20-23) as “tall”

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In short, the author wants to tell us that the Elohìm (Semitic plural term for the “lords from above”) made man by using their “tselèm” (rWb).

• But what is tselèm (rWb)?

• And was this particular so important to point it out twice?

Before seeing the deeper meaning of this Semitic root, we note that the Bible tells us how the Elohìms took this decision and said “let’s do“, using a verbal form that is called “cohortative”: a form that contains the value of an exhortation, an invitation to do, a solicitation.

In this “coortative” we can see a kind of summary of several discussions, hypothesis and suggestions that Enki must have given to his team in order to find a solution to the problems we have listed in the previous chapter.

Thus, using the “coortative form” Genesis says: «Come on, let’s work, let’s proceed…».

Moreover, the issue of the term Elohìm – plural – cannot be dismissed too easily. We who try to practice freedom of thought and do not have monotheistic dogma to defend, we can proceed with confidence to consider these Elohìm as a real plurality of persons.

ancient exegetes believed that the matter cannot be underestimated, and tried to provide an explanation: the Syriacs assumed he was talking to the «lofty assemblies»; «he talks with the Angels», others argued; Basil of Caesarea said «how can he talk like that if no one is working with him?».

Certainly, Sumerians allow us a better understanding of this when, quite simply, they account of the dialogue between ENKI and those who were supposed to collaborate with this experiment.

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Traditionally, this term is translated as “giants”: already so did the Greeks’ “Version of the Seventy”, which expressly refers to ghìgantes. The Hebrew root of the verb nafàl, however, hence the term Nephilìm, means “to fall, to come down, to descend” or also, by extension, “decay”.

Thus the quoted verse could (should!) be more correctly translated with the following meaning: “At that time on Earth there were those who had fallen, descended”.

In these terms the problem of interpretation would disappear because, as it is not about giants, it wouldn’t be necessary to determine their origins, understand whether they were or not the product of the new unions: so, very simply, the Bible tells us that in those days those who “descended” from heaven still lived on Earth.

Another possible interpretation might suggest that these beings come from the sky had led improper matches producing a bastardization of the original purity: in this case it would be about decayed individuals, “bastards beings”, contaminated by these improper unions, “corrupted, perverse, unclean, addicted to fornication, wicked, prostitutes’ children”, in the words of the aforementioned “Ethiopian Book of Enoch”. And even in modern times we speak of ” fallen, decayed nobility”…

But the issue widens, because the concept of “giants” is found in other passages of the Bible, where they are described with other names…

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Sumerian religion – if we can really define it as such – was certainly polytheist: indeed, many were the ANUNNAKI who ran the power partitioned into various territories. Therefore, gods were necessarily local deities.

We have already said ANU, whose appearance dates back to the fourth millennium BC, was the lord of the empire. Compared to the divinities, his was a very evanescent, abstract figure; he was not a creator (in fact we know ENKI was the creator); he was not the subject of a real and constant cult unlike the other “gods”. His temple was located in the city of Uruk (Ur or Erek in the Bible?) and was called EANNA, “House of Heaven” .

The power of “gods” and kings chosen to represent them when “authority was sent from heaven on earth” directly came from ANU, that is why only rulers could communicate to him and not the subjects.

Hence, perhaps the concept of remoteness and inaccessibility of God, accrued in the theological elaborations developed over the following centuries.

ANU would dwell in heaven, far away, on NIBIRU, and according to Sumerian tales, he came on earth only once, or maybe twice, to see the work of his children. We have already read about them: ENLIL (the lord of above, of the air or of the higher spheres) and ENKI (the lord of the Earth, the lower spheres and the water: the creator of man).

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