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Old 01-18-2001, 02:01 PM   #1

Vrn Davan
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Default Egyptian Aryans

>From: "Jeff Davies"
>To: vaidika1008 (AT) hotmail (DOT) com >Subject: Egyptian Aryans >Date: Wed, 17 Jan 2001

03:52:30 -0000 > >Dear Gaura Prabhu, > It is not correct to call Egyptians
Aryans. This is >a term coined by Max Muller, who was being paid by the East
India >Company at the time. His aim was to undermine Hindu culture by >saying
that it was not indigenous, but brought there around 1,000 >BC. It has no
historical basis. There never was a race of Aryans. > >Egypt was part of a
universal culture that once existed throughout >the world including India,
Cambodia, Europe, South America etc., >Their priests corrospond very closely to
the Brahmanas, they were >considered higher in status to kings, taught the
transmigration of >the soul, were vegetarians etc., Their gods are the same
Vedic gods >depicted in animal forms. All the Devas have animal forms. For
>example, Siva takes the form of a goat and Indra a swallow. For this >reason

Siva is called Pashupatinath, Lord of the Animals. However, >the Supreme lord
of the Egyptians is said to have been a bluish >colour. The pyramid is also
symbolic of Vishnu. > >As in India and all other parts of the ancient world
spiritual >knowledge in Egypt was taught as a secret tradition. The animal
>forms are a way of veiling the identities of the gods. > >I've added on to

this some notes on the Secret Tradition from a book >I'm writing. Please let me
know if here's anything else. I'm always >happy to assist the preaching. > >Hari
Bol! > >Ys > >Yaduvendu Das > > > SECRET TRADITIONS > >At the end of chapter 4
it is mentioned that the Adhyatam vidya, or >Science of Life was known as the
Royal Secret. The sages established >Kings in various regions of the world.
They in turn taught this >royal secret to their children. > >But as it is only
possible for one child, usually the eldest, to >succeed to the throne, his
brothers and sisters, who did not become >involved in government, became the
teacher’s of the spiritual >wisdom. > >It is from these that the Brahmana class
developed. Being from noble >backgrounds they were therefore called Arya’s. From
arya Max Muller >coined the word Aryan, giving it a new connotation as a racial
type, >which it previously never had. > >Throughout the ages, spiritual
knowledge was held a closely guarded >secret, taught only to initiated
disciples. This was necessary in >order to maintain the purity of the
instructions. > >The Druids and Bards of Ancient Britain also had a ‘Cyvrinach’
or >‘Secret’, which they did not consider it lawful for anyone outside >their
order to know. This included the name of God, the mysteries of >the soul and
the process by which one gains liberation. The secrecy >related to every
division of the institute and the candidate for >admission into the Bardic
Order took an awful vow, that he would not >divulge the Cyvrinach to anyone,
who was not a regular Bard. > >Throughout the ancient world there existed a
dark veil of secrecy, >drawn over all matters of religion. Vows of secrecy,
were not only >taken by the Druids of Britain and Gaul, but also the Brahmins
of >India, the Eleusinians of Greece, the Egyptians, the Magi of Persia >and
the Chaldeans of Assyria, amongst others. > >Dudley Wright in his book,
Druidism (1924) suggests that each order >had two sets of doctrine. > >‘One
being communicated to the initiated only, admitted after >certain ceremonies
and rites and sworn to secrecy, and the other >being taught freely and openly
to the uninitiated.’ > >We find the same concept in Judaism, where in the Book
of Creation >(Sepher Jezireh) it is said: > >‘Close thy mouth, lest thou should
speak of this (the mystery), and >thy heart, lest thou shouldst think aloud; and
if thy heart has >escaped thee, bring it back to its place, for such is the
object of >our alliance.’ > >Similarly, in the Agrouchada-Parikshai of India,
it is said: > >‘This is the secret, which brings death. Close your mouth lest
you >reveal to the vulgar. Compress your brain lest something should >escape
from it and fall outside.’ > >In the second chapter of the Manu Samhita verse
114, we find the >prohibition expressed in a different way: > >One day Vidya
(knowledge) approached a Brahmana, and pleaded: ‘I am >your sacred trust.
Please guard me well and do not give me away to >those who, given to empty and
frivolous argument, will not respect >me. In this way shall I be of perpetual
power and virtue.’ > >The secrecy surrounding spiritual teachings in India
included not >only the name and characteristics of god, but included knowledge
of >the soul (jivatma); forms of worship (arcana); the process by which
>spiritual consciousness is achieved (sadhana); and the ultimate >conclusion of

knowledge (siddhanta). The common people were taught >stories, in the form of
poems and narrative prose. These were >generally inspirational tales of gods
and heroes with a moral theme. >But the more specific details were kept from
them. > >This however, did not constitute an elitist system. In the ancient
>world it was universally accepted, from India to Ireland, that >anyone, even

one from the lowliest background could approach a sage >for instruction, if
they possessed the necessary qualities. > >In India, the strictest virtue and
purity was required from the >candidate before he could become an initiate and
no one who had not >practised the ten virtues of dharma as enunciated by Manu,
during >the whole of his life, could be initiated into the Mysteries. These
>virtues are listed as: resignation; humility; temperance; probity; >chastity;

repression of the senses; study of scriptures; knowledge >of the soul;
truthfulness and freedom from anger. > >Regarding the secret nature of the
ancient wisdom Herodotus >describes a dramatic performance that he attended in
Egypt, in the >5th century BC, which was performed at night, on a lake in the
>temple of Sais. > >The performance was for the benefit of initiates only.

Herodotus >although a Greek citizen had become a disciple of the Egyptian
>priests at the monastic college in Heliopolis, of whom he wrote: >‘The

Egyptians are the most religious of all men.’ > >The play depicted the
adventures of Osiris, his descent into Hades >and his return to the human world
of King Rampsinitus. It described >his incarnations in animal forms, before
being reborn as a human. >Throughout his narration, Herodotus, known as the
father of history, >is fearful of describing the events too clearly and
repeatedly >states that it is impious for a disciple to divulge such secrets. >
>The performance that Herodotus watched that evening, twenty-four >centuries ago

on the Temple Lake, was a story from the Katha >Upanishad, with Egyptian names
replacing the original Vedic. > >Orisis, is in the Katha Upanishad Nachiketas,
who went to the abode >of Yama, the lord of death. The story of Nachiketas
appears to have >been used widely to convey the Vedic teachings of rebirth. A
similar >story is also found in Java. This Upanisad is acclaimed as the
>clearest and most popular of the Upanisads, due to its economy of >words and

perfect enunciation of mystic truths. > >One day the sage Vajasravasa was
performing a one-day sacrifice >called visvajit. At this ceremony one is
supposed to give away all >that one possesses. His young son Nachiketas watched
the ceremony in >dismay, as he realised his father was giving away old and
useless >cows as gifts. > >Perturbed at this miserly act and yet not wanting to
offend his >father, he tried to draw his attention with a subtle hint. ‘To whom
>will you give me, O father?’ Irritated by his son’s attitude >Vajasravasa

lashed out in blind and thoughtless anger. ‘I will give >you to the god of
death (Yama).’ The moment he uttered these words >he was filled with remorse.
But it was too late. Nachiketas bowed to >him and walked away to the abode of
Yama, in order to keep his >father’s word. When he arrived, the god of death
was away, so >Nachiketas waited for three days at his door-step. When he
returned >Yama was greatly distressed at the suffering of his young guest and
>offered him three boons to atone for his lack of hospitality. > >Nachiketas

first asked that he be returned to his father. Yama >agreed. His second request
was that Yama should explain the path of >liberation through the performance of
yajna (sacred fire). And Death >(Yama) told him of creation, the beginning of
the worlds, and of the >alter of the fire-sacrifice, of how many bricks it
should be built >and how they should be placed. Nachiketas repeated the
teaching. >Death was pleased. His third boon was to be told the truth about
>death and if there is life beyond it. > >Yama answered, ‘Even the gods had

this doubt. For mysterious is the >law of life and death. Choose another boon
Nachiketas. Please >release me from this. Nachiketas acknowledges that it is
hard to >understand but implores Yama, ‘There is no greater teacher than you
>to explain it, and there is no other boon so great as this.’ > >Yama asks him

to choose sons and grandsons, wealth, property, or to >live as many years as he
wished. ‘I can grant you all that you >desire. I will give you celestial women
on chariots, playing musical >instruments, the like of which ordinary men
cannot win, but do not >ask the secrets of death.’ > >Nachiketas answers, ‘all
pleasure pass away, how can one knowing his >immortal nature wish for a long
life of pleasure? Grant me the gift >that unveils the greatest mystery of
life?’ > >Yama tells Nachiketas that there are two paths, the path of joy and
>the path of pleasure. One who pursues the path of joy comes to good. >One who

follows the path of pleasure never reaches its end. > >The ultimate goal of all
scripture and the final objective of >penance, is AUM. This is Brahman the
highest, knowing this fulfils >all desires. There are two beings, the
individual self and the >Supreme self. Both reside in the cavity of the heart.
>He then goes into an elaborate explanation on the nature of the >soul, of

which the following is only a summary. > >Not many hear of him (the soul), >And
of those, not many reach him. >Wonderful is he, who can teach about him, >And
wise is he who can be taught. >Wonderful is he who knows him when taught. > >He
cannot be taught by one who has not reached him; >And cannot be reached through
the intellect. >He can only be achieved through a teacher (acharya), who has
seen >him. >He is higher than the highest intelligence and beyond the reach of
>knowledge. > >The atma (soul) is never born and never dies. He is concealed in

the >heart of all beings, he is smaller than the smallest atom and >greater than
the vast spaces. > >The soul is likened to the owner of a chariot. >His body is
the chariot, >Reason is the charioteer, >The mind is the reins. >The horses are
his five senses. > >He whose mind is undisciplined, is like a driver with wild
horses. >He never reaches the end of his journey, but wanders on, in an
>endless cycle of birth and death. But he who can discriminate, with >mind

disciplined, is like the driver with trained horses, reaches >the journey’s
end, the abode of Vishnu, from which he’s never born >again. > >The Creator
made the senses outward going: they go to the world of >pleasure. But a sage
who seeks immortality must look inside himself, >to find the soul, which is
like a flame the size of the thumb. > >As the sun is untouched by earthly
impurities, so the soul that is >in all things is untouched by external
sufferings. > >Beyond the senses is the mind. >Beyond the mind is reason - its
essence. >Beyond reason is the soul >And beyond that the unmanifest. >Beyond
this is the Purusha, all pervading, beyond definitions. > >When a mortal knows
him he attains liberation and reaches >immortality. His form is not in the
field of vision. No one sees him >with mortal eyes. He is seen only through a
pure heart. When all >desires that cling to the heart are surrendered, then a
mortal >becomes immortal and even in this world he is liberated. This is the
>secret teaching. > > Katha >Upanishad. > > > > Get your FREE download of MSN

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