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Egyptian Aryans

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>"Jeff Davies"

>vaidika1008 (AT) hotmail (DOT) com >Egyptian Aryans >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

Explorer at http://explorer.msn.com

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