The Absolute Power Complex From Constantine to Stalin by Vianello Mino;

Author:Vianello, Mino; [Неизв.]
Language: eng
Format: epub
Publisher: Taylor & Francis (CAM)
Published: 2019-09-08T20:00:00+00:00

Notes

1 Justin, for instance, theorizing that the “Seminal Word”, the λόγος σπερματικός, affirms humankind in its entirety to be participant in the Logos, with the consequence that Socrates, Heraclitus, and honest atheists in general are in communion with God. The difference with the Christians was that the latter personally received in Jesus the Logos itself.

2 The triadic concept had been familiar to Persia (Varuna, Indra, and Naatya) and to Hinduism and, therefore, preceded by several centuries the Christian era. Chapter XVII, vv. 21–23 of the Bhagavad Gita says: “Aum Tat Sad is considered the triple way to call Brahma.” Brahma means “cosmic breath”, the Greek πνέυμα, formless and nameless, the Absolute; Sad is the Father pre-existing before any time; Tat is the Son, the Wisdom, the architect of the Creation; Aum is the Love Spirit that pervades the universe. The three potencies are a unique reality manifesting itself in different forms. Tat became incarnate in Krishna (to whom the Bhagavad Gita is dedicated). It is worth noting that the very word “Trinity” occurs for the first time in the cited verse of the Indian poem (in Sanskrit triḥvidhaḥ) and that the word Aum will become Hum for Tibetans, Amin for the Muslims and Amen for the Jews (for them, originally it means “servant believer”) and then for the Western world. Verse 21 prescribes that those who pray to Brahma should always start by chanting Aum.

Different trinities were venerated in Egypt, in some of which (as later in the cult of Mary) a virgin (for god Ammon mother too) was part of the belief. The latter conception was also common among Babylonians and Chaldees. The virgin-mother was a common myth in the Orient (f.i., Krishna and Mythra were borne of a virgin who gave them birth in a cave). Mary’s virginity is not mentioned in Paul, John and Acts of the Apostles, while in Mark, Matthew and Acts of the Apostles Jesus’ brothers and sisters are repeatedly mentioned.

3 See Note 7, p.25.

4 It is worth remembering that during the Babylonian exile, when the Jews achieved their administrative autonomy, rabbinical schools of primary relevance flourished, superior even to the Palestinian ones (the Talmud universally affirmed in the Jewish world is the Babylonian, not the Palestinian draft), and that in the same period, thanks to the contacts maintained by the Babylonian Jewish community with the Palestinian patriarchs, the silk commerce with the Far East was flourishing. The amazing wealth of Hinduist thought should not have gone unnoticed to the culturally very refined Babylonian Jewish community.

5 Contrary to popular belief, the Pharisees, their insistence on the purity laws notwithstanding, were, unlike the temple priests, the more open and flexible group, close to the people, offering a culturally rich interpretation of Jewish tradition (including oral), conceived as life in the quotidian. The majority of the Apostles and followers of Jesus (Paul’s uncle, Hillel, who according to some authors became Christian, and Paul himself), called themselves “Jews and Pharisees”. It is possible that, notwithstanding his criticisms

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