Post by malcolm on Jul 20, 2013 21:55:00 GMT -8
I will be showing elsewhere (http://biblicalegypt.freeforums.net/index.cgi?board=general - the Miracles explained in the next few days) - that all the supposed Miracles in the gospels relate to Ancient Egyptian theology. They took place in Heaven not on Earth.
The Bible also tells us that there were no miracles during the life of the fictitious Jesus:
Mark 8:11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
8:12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.
We can also clearly determine that the miracle stories are all fraudulent additions to the gospels inserted at a much later date. Jesus was not deified until 325CE and had he been known to be a miracle worker centuries earlier then you can bet your bottom dollar that he would have been seen as a god then, and not nigh on three centuries later. Furthermore the word 'miracle' only appears in the English language from 1137CE on.
Whoever inserted the forgery into Josephus' 'Antiquities of the Jews' also knew nothing of any miracles. The phrase used in the forgery is 'paradoxa erga'. 'Paradoxa' means 'contrary to favourable opinion' and 'erga' means 'works'.
As we can see from Mark 8 there were no 'signs from heaven' at that time. Christians should read those verses again and again for there is another very important reason why there could not have been any miracles - if we are to believe that God created the Universe and everything in it.
Why would any god create strict rules of nature and physics and then allow them to be over-ruled? It just doesn't make sense. A true teacher would highlight everything that god had created and show how wonderful the laws of nature and science really are.
Another amazing question is that though the miracles are said to have been so well known and famed throughout the gospel lands, only one miracle is common to all four gospels. This really is a very apparent give-away to the falseness of the whole of the gospel stories and not just the miracle fables.
How Miracles were Misunderstood
Massey - 'Ancient Egypt' - "The Christians babble about the mysteries of revealed religion, which mysteries never were revealed except to those who had been duly initiated. These were mysteries to the Christians simply because they had not been revealed to them. They are the mysteries of ancient knowledge reproduced as miracles of modern ignorance.
Such mysteries of the Christian faith, as the Trinity, the Incarnation, and the Virgin Birth, the Transfiguration on the Mount, the Passion, Death, Burial, Resurrection and Ascension, Transubstantiation and Baptismal Regeneration, were all extant in the mysteries of Amenta with Horus or Iu-em-hetep as the central figure of the pre-Christian Jesus.
This mode of making miracles from the mysteries can be traced in the canonical Gospels. For instance, according to John (John 21), when Jesus reappears to the seven fishers on board the boat to cause the miraculous draught of fishes it is after his resurrection from the dead. Consequently, the transaction is in a region beyond the tomb, therefore in spirit-world, not in the life on earth. Whereas in Luke's version (Luke 5), his reappearance was in the earth-life and is not a reappearance after death.
Yet the miraculous draught of fishes is the same in both books; and either the transaction is historical in Luke and has been relegated to the after-life in another world by John, or else the mythical version was first and has been converted into an historical event by Luke.
But here, as in other cases, there is no corroboration of the history to be adduced, whereas the priority of John's version is attested by the Ritual where the fisher, the seven fishers, the fishing and the fish belong not to this earth but to that other world beyond the tomb and to the mysteries of Amenta.
When Sebek in the Ritual (ch. 113) catches the fish in his marvellous net this is proclaimed by Ra to be "a mystery". But when Simon Peter in the Gospel catches the great draught of fishes the mystery becomes a miracle.
We must go to the Egyptian drawings in the drama of the mysteries for the verifiable fact; and once we are in presence of the real truth we learn that the argument of Professor Huxley against the miracle is just as unprofitable as the Christian belief in the miracle. Here, as everywhere, the miracle results from a misinterpretation of the mythos out of which the gospels were ultimately evolved, piecemeal, and put together in a spurious history, with a spurious version of Horus the mortal, and a spurious spectre of Horus in the spirit.
In performing his miracles with a word, in being the word incarnated or made truth in person, in wielding a magical power over the elements, in casting out devils, in causing the spirits of evil to enter the swine, in healing the woman with the issue of blood, in giving sight to the blind, in transforming and transfiguring himself, in suddenly concealing himself, in walking upon the sea, in his personal conflict and battles with Satan, in raising the dead to life out of the earth, in resuscitating himself on the third day; in all these and other things Jesus is accredited with doing exactly what was attributed to Horus in the Ritual and in the Egyptian mysteries.
But these miraculous things were never done by mortal or immortal on the surface of our earth.
They are other-world occurrences in the true rendering, and they can only be re-related to reality as a mythical mode of representing the scenes in the drama of Amenta. The superhuman attributes are possessed, the transformation and transfiguration effected, the waters walked, the evil spirits cast out to enter the typhonian swine; sight is restored to the blind, the dumb are given a mouth, the dead are raised up out of the earth by Horus in this divine nether-world termed the earth of eternity and not on the earth of Seb in the world of time.
The historical character of the four Gospel narratives must stand or fall by the historical facts of the miracles. From the birth derived from a virgin to the corporeal resurrection of the Christ, the sole standing-ground is upon miracle. No amount of Jesuitical dialectic or logical argument based upon false premises, can ever make right, as a trustworthy matter of faith, that which is verifiably wrong as matter-of-fact.
Yet the faith was founded on the uttermost falsification of natural fact as the ground of the history.
On the one hand we find a belief that these miraculous transactions, these teachings of the Christ and the Christ himself were historical. On the other, we have the proof that they were unhistorical, a proof upon evidence that has never been tampered with, and that is directly derived from witnesses that do not, cannot lie.
The miracles of the virgin birth and physical resurrection of Jesus; the miracles of giving sight to the blind and of raising the dead, the descent into Hades, and the resurrection in three days or on the third day, are all Egyptian, all in the Ritual.
They were previously performed by the Christ who was not historical, the Christ of the Egypto-gnostics who is Horus or Jesus, identical with the Osirian Christ who was Horus the lord by name, and who, as the records show, was also extant as a divine type or spiritual impersonation as Iusa or Iu-em-hetep many thousand years ago."
The Bible also tells us that there were no miracles during the life of the fictitious Jesus:
Mark 8:11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
8:12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation.
We can also clearly determine that the miracle stories are all fraudulent additions to the gospels inserted at a much later date. Jesus was not deified until 325CE and had he been known to be a miracle worker centuries earlier then you can bet your bottom dollar that he would have been seen as a god then, and not nigh on three centuries later. Furthermore the word 'miracle' only appears in the English language from 1137CE on.
Whoever inserted the forgery into Josephus' 'Antiquities of the Jews' also knew nothing of any miracles. The phrase used in the forgery is 'paradoxa erga'. 'Paradoxa' means 'contrary to favourable opinion' and 'erga' means 'works'.
As we can see from Mark 8 there were no 'signs from heaven' at that time. Christians should read those verses again and again for there is another very important reason why there could not have been any miracles - if we are to believe that God created the Universe and everything in it.
Why would any god create strict rules of nature and physics and then allow them to be over-ruled? It just doesn't make sense. A true teacher would highlight everything that god had created and show how wonderful the laws of nature and science really are.
Another amazing question is that though the miracles are said to have been so well known and famed throughout the gospel lands, only one miracle is common to all four gospels. This really is a very apparent give-away to the falseness of the whole of the gospel stories and not just the miracle fables.
How Miracles were Misunderstood
Massey - 'Ancient Egypt' - "The Christians babble about the mysteries of revealed religion, which mysteries never were revealed except to those who had been duly initiated. These were mysteries to the Christians simply because they had not been revealed to them. They are the mysteries of ancient knowledge reproduced as miracles of modern ignorance.
Such mysteries of the Christian faith, as the Trinity, the Incarnation, and the Virgin Birth, the Transfiguration on the Mount, the Passion, Death, Burial, Resurrection and Ascension, Transubstantiation and Baptismal Regeneration, were all extant in the mysteries of Amenta with Horus or Iu-em-hetep as the central figure of the pre-Christian Jesus.
This mode of making miracles from the mysteries can be traced in the canonical Gospels. For instance, according to John (John 21), when Jesus reappears to the seven fishers on board the boat to cause the miraculous draught of fishes it is after his resurrection from the dead. Consequently, the transaction is in a region beyond the tomb, therefore in spirit-world, not in the life on earth. Whereas in Luke's version (Luke 5), his reappearance was in the earth-life and is not a reappearance after death.
Yet the miraculous draught of fishes is the same in both books; and either the transaction is historical in Luke and has been relegated to the after-life in another world by John, or else the mythical version was first and has been converted into an historical event by Luke.
But here, as in other cases, there is no corroboration of the history to be adduced, whereas the priority of John's version is attested by the Ritual where the fisher, the seven fishers, the fishing and the fish belong not to this earth but to that other world beyond the tomb and to the mysteries of Amenta.
When Sebek in the Ritual (ch. 113) catches the fish in his marvellous net this is proclaimed by Ra to be "a mystery". But when Simon Peter in the Gospel catches the great draught of fishes the mystery becomes a miracle.
We must go to the Egyptian drawings in the drama of the mysteries for the verifiable fact; and once we are in presence of the real truth we learn that the argument of Professor Huxley against the miracle is just as unprofitable as the Christian belief in the miracle. Here, as everywhere, the miracle results from a misinterpretation of the mythos out of which the gospels were ultimately evolved, piecemeal, and put together in a spurious history, with a spurious version of Horus the mortal, and a spurious spectre of Horus in the spirit.
In performing his miracles with a word, in being the word incarnated or made truth in person, in wielding a magical power over the elements, in casting out devils, in causing the spirits of evil to enter the swine, in healing the woman with the issue of blood, in giving sight to the blind, in transforming and transfiguring himself, in suddenly concealing himself, in walking upon the sea, in his personal conflict and battles with Satan, in raising the dead to life out of the earth, in resuscitating himself on the third day; in all these and other things Jesus is accredited with doing exactly what was attributed to Horus in the Ritual and in the Egyptian mysteries.
But these miraculous things were never done by mortal or immortal on the surface of our earth.
They are other-world occurrences in the true rendering, and they can only be re-related to reality as a mythical mode of representing the scenes in the drama of Amenta. The superhuman attributes are possessed, the transformation and transfiguration effected, the waters walked, the evil spirits cast out to enter the typhonian swine; sight is restored to the blind, the dumb are given a mouth, the dead are raised up out of the earth by Horus in this divine nether-world termed the earth of eternity and not on the earth of Seb in the world of time.
The historical character of the four Gospel narratives must stand or fall by the historical facts of the miracles. From the birth derived from a virgin to the corporeal resurrection of the Christ, the sole standing-ground is upon miracle. No amount of Jesuitical dialectic or logical argument based upon false premises, can ever make right, as a trustworthy matter of faith, that which is verifiably wrong as matter-of-fact.
Yet the faith was founded on the uttermost falsification of natural fact as the ground of the history.
On the one hand we find a belief that these miraculous transactions, these teachings of the Christ and the Christ himself were historical. On the other, we have the proof that they were unhistorical, a proof upon evidence that has never been tampered with, and that is directly derived from witnesses that do not, cannot lie.
The miracles of the virgin birth and physical resurrection of Jesus; the miracles of giving sight to the blind and of raising the dead, the descent into Hades, and the resurrection in three days or on the third day, are all Egyptian, all in the Ritual.
They were previously performed by the Christ who was not historical, the Christ of the Egypto-gnostics who is Horus or Jesus, identical with the Osirian Christ who was Horus the lord by name, and who, as the records show, was also extant as a divine type or spiritual impersonation as Iusa or Iu-em-hetep many thousand years ago."