It looks like you're using an Ad Blocker.
Please white-list or disable AboveTopSecret.com in your ad-blocking tool.
Some features of ATS will be disabled while you continue to use an ad-blocker.
There was a legend that Cush had been cut up and sent to the four corners of the the earth.
The suggestion of parallels with such myths, however, has gained little traction in the academic community. Advocates of the Jesus Myth theory citing the parallels are frequently discovered to be citing dubious sources, and are accused of presenting implausible parallels, advocating particular theologies to replace Christianity, and using non standard terms (e.g. anup the baptiser rather than Anubis the anointer/embalmer) which others fail to recognize. In 1962, Judaism scholar Samuel Sandmel cautioned against this practice and adapted the term 'Parallelomania' to describe it. "We might for our purposes define parallelomania as that extravagance among scholars which first overdoes the supposed similarity in passages and then proceeds to describe source and derivation as if implying a literary connection flowing in an inevitable or predetermined direction."
Originally posted by ZGhorus
chicken or the egg there are solar messiahs dating back for much longer, egyptians are just a good, well known example. its more likely that the egyptians stole it from the sumarian god utu...who surprisingly enough...follows the same sort of story.
Originally posted by thestatue
only problems are Jesus actually existed horus did not Jesus's existence is recorded in more that just the bible the jewish temples kept records of his crimes against God......and the roman kept record of his crimes against the person closest to the gods ceasar......see all these are proofs that Jesus existed and the story of horus was just some warped vision demons gave to the egyptians sorry man
Originally posted by grover
There are a whole nexus of middle eastern myths from both Egypt and Mesopotamia that are far older than Judaism or Christianity that are the source of the motifs of not just the Jesus story but of the Moses one as well... Zoroaster (cir. 1100 BCE) is said to have been found as an infant floating in a basket of reeds in a river.
I highly recommend Joesph Campbell's four volume "The Masks of God".... ("Primitive, Oriental... Occidental and Creative Mythology") as an excellent primer on the subject.
After Harrison but before Walker came another atheist, Joseph Campbell, (1904–1987), who built a large part of his thinking on the weak foundations laid out by Harrison. As an American author, editor, and teacher known primarily for his writings on myths, Campbell used his own unique forms of sophistry to undermine and deny the ancient evidence that points to the events recounted in the early chapters of Genesis.
Originally posted by Karilla
Here's a link to Zeitgeist - the movie.
The first third of the film deals with this subject, and the rest is pretty informative too!
It certainly is compelling, and I have yet to see anybody refute the connection. And if it does all come down to sun-worship, then why have the establishment gone to such lengths to "demonise" the sun? Most people I know actually fear the sun in a slight way.
The Hero with a Thousand Faces
Campbell explores the theory that important myths from around the world that have survived for thousands of years all share a fundamental structure, which Campbell called the monomyth.
This fundamental structure contains a number of stages, which include (1) a call to adventure, which the hero has to accept or decline, (2) a road of trials, regarding which the hero succeeds or fails, (3) achieving the goal or "boon," which often results in important self-knowledge, (4) a return to the ordinary world, again as to which the hero can succeed or fail, and finally, (5) application of the boon in which what the hero has gained can be used to improve the world.
In a well-known quote from the introduction to The Hero with a Thousand Faces, Campbell wrote:
“ A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: the hero comes back from this mysterious adventure with the power to bestow boons on his fellow man. ”
The classic examples of the monomyth relied upon by Campbell and other scholars include the Buddha, Moses, and Christ stories, although Campbell cites many other classic myths from many cultures which rely upon this basic structure.
While Campbell offers a discussion of the hero's journey by using the Freudian concepts popular in the 1940s and 1950s, the monomythic structure is not tied to these concepts. Similarly, Campbell uses a mixture of Jungian archetypes, unconscious forces, and Arnold van Gennep's structuring of rites of passage rituals to provide some illumination. However, this pattern of the hero's journey influences artists and intellectuals worldwide, suggesting a basic usefulness for Campbell's insights not tied to academic categories and mid-20th century forms of analysis.
The Masks of God
His massive four-volume work The Masks of God covers mythology from around the world, from ancient to modern. Where The Hero with a Thousand Faces focused on the commonality of mythology (the “elementary ideas”), the Masks of God books focus upon historical and cultural variations the monomyth takes on (the “folk ideas”). In other words, where The Hero with a Thousand Faces draws perhaps more from psychology, the Masks of God books draw more from anthropology and history. The four volumes of Masks of God are as follows: Primitive Mythology, Oriental Mythology, Occidental Myth, and Creative Mythology.
Campbell's original voice
Campbell relied often upon the writings of Carl Jung as an explanation of psychological phenomena, as experienced through archetypes. But Campbell did not necessarily agree with Jung upon every issue, and had very definite ideas of his own.
A fundamental belief of Campbell's was that all spirituality is a search for the same basic, unknown force from which everything came, within which everything currently exists, and into which everything will eventually return. This elemental force is ultimately “unknowable” because it exists before words and knowledge. Although this basic driving force cannot be expressed in words, spiritual rituals and stories refer to the force through the use of "metaphors" - these metaphors being the various stories, deities, and objects of spirituality we see in the world. For example, the Genesis myth in the Bible ought not be taken as a literal description of actual events, but rather its poetic, metaphorical meaning should be examined for clues concerning the fundamental truths of the world and our existence.
Accordingly, Campbell believed the religions of the world to be the various, culturally influenced “masks” of the same fundamental, transcendent truths. All religions, including Christianity and Buddhism, can bring one to an elevated awareness above and beyond a dualistic conception of reality, or idea of “pairs of opposites,” such as being and non-being, or right and wrong. Indeed, he quotes in the preface of The Hero with a Thousand Faces: "Truth is one, the sages speak of it by many names." which is a translation of the Rig Vedic saying "Ekam Sat Vipra Bahuda Vadanthi."
Campbell was fascinated with what he viewed as basic, universal truths, expressed in different manifestations across different cultures. For example, in the preface of The Hero with a Thousand Faces, he indicated that a goal of his was to demonstrate similarities between Eastern and Western religions. In his four-volume series of books "The Masks of God", Campbell tried to summarize the main spiritual threads common throughout the world. Tied in with this, was his idea that many of the belief systems of the world which expressed these universal truths had a common geographic ancestry, starting off on the fertile grasslands of Europe in the Bronze Age and moving to the Levant and the "Fertile Crescent" of Mesopotamia and back to Europe (and the Far East), where it was mixed with the newly emerging Indo-European (Aryan) culture
Scholars who influenced Campbell
Campbell often referred to the work of modern writers James Joyce and Thomas Mann in his lectures and writings. Anthropologist Leo Frobenius was important to Campbell’s view of cultural history. He often indicated that the single most important book in his intellectual development was Oswald Spengler's The Decline of the West.
Campbell's ideas regarding myth and its relationship to the human psyche are dependent on the work of Carl Jung, whose studies of human psychology, as previously mentioned, greatly influenced Campbell. Campbell's conception of myth is closely related to the Jungian method of dream interpretation, which is heavily reliant on symbolic interpretation. Jung's insights into archetypes were in turn heavily influenced by the Bardo Thodol (also known as the The Tibetan Book of the Dead). In his 1981 text The Mythic Image, Campbell quotes Jung on the Bardo Thodol, who states that it "belongs to that class of writings which not only are of interest to specialists in Mahayana Buddhism, but also, because of their deep humanity and still deeper insight into the secrets of the human psyche, make an especial appeal to the layman seeking to broaden his knowledge of life"... "For years, ever since it was first published, the Bardo Thodol has been my constant companion, and to it I owe not only many stimulating ideas and discoveries, but also many fundamental insights" (Campbell 1981:392).
Campbell studied mythology under Professor Heinrich Zimmer while a young student at Columbia. Zimmer taught Campbell that myth (rather than a guru or spiritual guide) could serve in the role of a personal mentor, in that its stories provide a psychological roadmap for the finding of oneself in the labyrinth of the complex modern world. Zimmer relied more on the meanings of mythological tales (their symbols, metaphors, imagery, etc.) as a source for psychological realization than upon psychoanalysis itself. Campbell later borrowed from the interpretative techniques of Jung and then reshaped them in a fashion that followed Zimmer's beliefs- interpreting directly from world mythology. This is an important distinction because as it serves to explain why Campbell did not directly follow Jung's footsteps in applied psychology. [quote:]
[edit on 3-8-2007 by grover]