КУ: Месопотамия (Mesopotamia) при Макивенте и после

Mesopotamia ►начало • продолжение • при Макивенте • при Иисусе.

104:1.2
The second presentation of the Trinity was made by Adam and Eve in the first and second gardens. These teachings had not been wholly obliterated even in the times of Machiventa Melchizedek about 35,000 years later, for the Trinity concept of the Sethites persisted in both Mesopotamia and Egypt but more especially in India, where it was long perpetuated in Agni, the Vedic three-headed fire god.

95:1.1
By 2000 B.C. the religions of Mesopotamia had just about lost the teachings of the Sethites and were largely under the influence of the primitive beliefs of two groups of invaders, the Bedouin Semites who had filtered in from the western desert and the barbarian horsemen who had come down from the north.

93:7.1
Melchizedek continued for some years to instruct his students and to train the Salem missionaries, who penetrated to all the surrounding tribes, especially to Egypt, Mesopotamia, and Asia Minor.

96:0.1
But the Melchizedek concept of Deity was unlike that of the evolutionary philosophy of inclusion, subordination, and exclusion; it was based exclusively on creative power and very soon influenced the highest deity concepts of Mesopotamia, India, and Egypt.

95:0.1
The Salem missionaries spread out all over south-western Asia, through Palestine, Mesopotamia, Egypt, Iran, and Arabia, everywhere proclaiming the good news of the gospel of Machiventa Melchizedek.

95:1.3
Although the Salem teachers did much to refine and uplift the religions of Mesopotamia, they did not succeed in bringing the various peoples to the permanent recognition of one God. Such teaching gained the ascendancy for more than 150 years and then gradually gave way to the older belief in a multiplicity of deities.

95:1.4
The Salem teachers greatly reduced the number of the gods of Mesopotamia, at one time bringing the chief deities down to seven: Bel, Shamash, Nabu, Anu, Ea, Marduk, and Sin. At the height of the new teaching they exalted three of these gods to supremacy over all others, the Babylonian triad: Bel, Ea, and Anu, the gods of earth, sea, and sky. Still other triads grew up in different localities, all reminiscent of the trinity teachings of the Andites and the Sumerians and based on the belief of the Salemites in Melchizedek’s insignia of the three circles.

95:1.5
Never did the Salem teachers fully overcome the popularity of Ishtar, the mother of gods and the spirit of sex fertility. They did much to refine the worship of this goddess, but the Babylonians and their neighbours had never completely outgrown their disguised forms of sex worship. It had become a universal practice throughout Mesopotamia for all women to submit, at least once in early life, to the embrace of strangers; this was thought to be a devotion required by Ishtar, and it was believed that fertility was largely dependent on this sex sacrifice.

95:1.8
The Melchizedek missionaries in Mesopotamia raised a moral standard too high for the people; they attempted too much, and their noble cause went down in defeat.

95:1.9
In one generation the Salem headquarters at Kish came to an end, and the propaganda of the belief in one God virtually ceased throughout Mesopotamia.

О Абрааме

93:5.4
... Nahor, Abraham’s brother, not having seen Melchizedek, was lukewarm and persuaded them to tarry at Haran. And it was a long time after they arrived in Palestine before they were willing to destroy all of the household gods they had brought with them; they were slow to give up the many gods of Mesopotamia for the one God of Salem.

93:9.4
Abraham’s last act was to send trusty servants to the city of his brother, Nahor, on the border of Mesopotamia, to secure a woman of his own people as a wife for his son Isaac.

Древнееврейские учения

95:1.10
The Book of Job is a fairly good reflection of the teachings of the Salem school at Kish and throughout Mesopotamia.

96:0.3
It is through the Hebrew religion that much of the morality and religious thought of Egypt, Mesopotamia, and Iran was transmitted to the Occidental peoples.

96:7.7
... extraordinary teaching of Elihu, the prophet of Ur and priest of the Salem believers, that is, the remnant of the onetime Melchizedek colony in Mesopotamia.

96:7.8
And thus did the remnants of the Salem missionaries in Mesopotamia maintain the light of truth during the period of the disorganization of the Hebrew peoples until the appearance of the first of that long line of the teachers of Israel who never stopped as they built, concept upon concept, until they had achieved the realization of the ideal of the Universal and Creator Father of all, the acme of the evolution of the Yahweh concept.

97:7.1
The destruction of the Hebrew nation and their captivity in Mesopotamia would have proved of great benefit to their expanding theology had it not been for the determined action of their priesthood.

О салимском культе

95:6.1
From Palestine some of the Melchizedek missionaries passed on through Mesopotamia and to the great Iranian plateau.

93:7.2
The descendants of Adamson, clustered about the shores of the lake of Van, were willing listeners to the Hittite teachers of the Salem cult. From this onetime Andite centre, teachers were dispatched to the remote regions of both Europe and Asia. Salem missionaries penetrated all Europe, even to the British Isles. One group went by way of the Faroes to the Andonites of Iceland, while another traversed China and reached the Japanese of the eastern islands. The lives and experiences of the men and women who ventured forth from Salem, Mesopotamia, and Lake Van to enlighten the tribes of the Eastern Hemisphere present a heroic chapter in the annals of the human race.

О Египте

95:2.2
It was political and moral, rather than philosophic or religious, tendencies that rendered Egypt more favourable to the Salem teaching than Mesopotamia.

95:3.1
... the culture and religion of Egypt were chiefly derived from Andite Mesopotamia and largely transmitted to subsequent civilizations through the Hebrews and Greeks ...

95:5.2... Ikhnaton. In some respects this young Egyptian king is one of the most remarkable persons in human history. During this time of increasing spiritual depression in Mesopotamia, he kept alive the doctrine of El Elyon, the One God, in Egypt, thus maintaining the philosophic monotheistic channel which was vital to the religious background of the then future bestowal of Michael.

95:2.6
The superstitions of these times are well illustrated by the general belief in the efficacy of spittle as a healing agent, an idea which had its origin in Egypt and spread therefrom to Arabia and Mesopotamia.

Об ариях

94:1.3
The polytheism of these Aryans represented a degeneration of their earlier monotheism occasioned by their separation into tribal units, each tribe having its venerated god. This devolution of the original monotheism and trinitarianism of Andite Mesopotamia was in process of resynthesis in the early centuries of the second millennium before Christ.

О Персии

95:6.2
This founder of a new religion was a virile and adventurous youth, who, on his first pilgrimage to Ur in Mesopotamia, had learned of the traditions of the Caligastia and the Lucifer rebellion — along with many other traditions — all of which had made a strong appeal to his religious nature. Accordingly, as the result of a dream while in Ur, he settled upon a program of returning to his northern home to undertake the remodelling of the religion of his people. He had imbibed the Hebraic idea of a God of justice, the Mosaic concept of divinity. The idea of a supreme God was clear in his mind, and he set down all other gods as devils, consigned them to the ranks of the demons of which he had heard in Mesopotamia.

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