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The first ten chapters of Anton Sammut’s historical fiction novel Memories of Recurrent Echoes. (Shared with the author's permission.)

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Please note: I originally tried to upload the book’s front cover, featuring the author’s own original artwork, but unfortunately it was gently flagged as NSFW 😅. Since the image didn’t make it through, I’ve shared the author’s Goodreads profile instead for anyone curious about both the book and its distinctive cover design. Thanks 😊.

Chapter 1

1890

''... How many would like to get out of this world at the cheapest price?''

It was these fourteen words that took Otto closer to the village until in the end he went to live in it. He had once paid it a casual visit by chance, though chance for him was inexistent. Many years had now elapsed since his artist friend had asked him that specific question.

Otto did not hail from those parts, he came from Munich, the Bavarian capital city, a region containing such cities as Augsburg, Fürth, Regensburg and Nuremberg, some twenty-five kilometers away from which one finds this village amidst hilly countryside.

Forests and streams snaked idly in the vicinity of the village which was rather small compared to with others, with an urban line almost the size of a city.

It was very little known. Sometimes it was not even identified on the map, and the only thing that counted was the diligence of a community absorbed with work. When the day was done, silence once again gained the upper hand, as usual, save for the barking of some dog or the rippling sound of the streams.

A short distance away lay a simple graveyard, sober, contrasting sharply with the vivaciousness of the village-square. Adjacent to the church stood a convent which served as an orphanage. The nuns never let the church lack for anything, with an occasional helping hand from the endearing orphans.

Fr Martin, the parish priest, and his assistant Fr Friedrich where thoroughly satisfied with this. Nothing rendered them happier than the solidarity between the parishioners, and it was not the first time that during the homily, young Friedrich conferred on them some compliment.

Once he even compared them with the first Christians who ere mentioned in the Acts of The New Testament. Such edifying words were balm for those folk just coming back from a hard day's work.

Otto, aged about forty, used to smile at Fr Martin's stories whenever he invited him over to his house. He was not married but he could have well been deemed to be.

Many turned to him for advice, some even giving him precedence over the parish priest. Otto and Fr Martin were the greatest of friends.

The parish priest never minded seeing his parishioners turn to his friend rather than to him, ''No problem, my dear friend... if nothing else, less work for me,'' were the priest's usual comments.

Otto lived alone in a humble house but lacked for nothing. What he held most dear was a small library in his sitting-room which, though not large in size, contained a number of manuscripts and books which would not have compared badly with those in the Vatican archives.

Another thing he held dear was a self-portrait painted by his artist friend who used to dwell in the village, though then he no longer did.

Profession-wise, Otto was a writer, a contributor to a renowned paper which, however, was not sold in the village. He used to take his researched articles down to Nuremberg where the printing-press operated.

A trait of his was his occasional escape from mundane life. The villagers understood him very well, aware that brains such as his needed time to themselves.

To tease him, they used to reiterate that to find peace he had to marry as quickly as possible. ''I used to consider you my real friends,'' he would answer ironically to keep abreast with them.

The orphanage was crowded with children hailing mostly from Nuremberg and from the surrounding area. Amongst them was a girl called Nadia, pretty and as lively as a doe. She was ten years old. Sister Cecilia loved her as if she were her own daughter. The girl was always with her whenever

Fr Friedrich happened to be indisposed. She was deeply attached to him and would never leave him alone when on some outing in the country with the other children.

She would either tease the other orphans or give him a good scare feigning some sort of accident. She used to do everything to attract his attention to which the young priest would immediately succumb.

He used to spend more time with her than with the other children and it was not the first time that this raised protests from the Mother Superior.

The abbess warned him many times not to be preferential with the children though this was hardly of any interest to them. What really mattered to the children was running and jumping about, never caring if the priest bothered with them or not.

These outings were very important even for little Klaus who dwelt with his mother in the village. He was absolutely besotted with Nadia although he had never managed to speak to her. He was twelve, shy, reluctant to socialize with other children. He had lost his father when he was two. He had no other siblings.

Klaus used to look forward to Sunday every day, after having been engaged as an altar-boy thus to be close to Nadia during Mass, besides having a good chance of seeing her in the countryside from behind the rubble wall near the oak tree.

One day the other children intercepted him. He felt miserable but once the teasing was over he swore that if there were another bullying round he would drag one of them into the woods and leave him there.

The wood had a strange effect on the children thanks to a very odd man of about thirty who dwelt in it. The children were wary of Hans with his dense beard and his rumpled hair, living in isolation from the rest of mankind.

They were terrified of him. The sisters were always threatening them with the man from the wood whenever they misbehaved but this blackmail never had any effect on Nadia.

In fact, Hans was an enigma for the locals. He had not been living there for long. They knew nothing about him and this fact caused them more concern. In truth, Hans has led quite a speculative life but had decided to change his ways.

Before going to live there he had resided in Nuremberg. A crucial moment was a hot argument he had had with a miserable wretch which had almost cost him his life. For some time he had dwelt in two rooms in the village, but the locals remained hostile towards him.

He knew nobody, until Otto heard what was being said. It seemed a case of immediate friendship. Hearing his story, Otto advised him to fix up an uninhabited hovel in the midst of the wood, promising him also physical and financial help, which he actually gave. Otto was not the only good Samaritan.

Both the parish priest and his assistant helped him as much as they reasonably could. In a few weeks, the the work was finished. Hans began to till the land it was not long before he saw the first results.

Since he had been living in the wood, Hans had managed to learn carpentry very well. Orders came even from the parish priest. One day, the latter commissioned a new consecration table to be lain in front of the altar. It was a big challenge for him, but he had a will of steel.

During this same time Franz had returned to the village after years studying architecture in town. His mother lived alone having lost her husband when Franz was still a small boy.

On his occasional visit to his mother he always spared some time for his friend Otto, with whom he used to spend hours in discussion. He was about twenty-five, with quite a strong temperament but cultured and well-behaved.

Apart from Otto, Franz admired Karl Marx. Besides architecture he was interested in politics so he could not be but a declared socialist.

Contrary to his mother he was not religious, a total disbeliever. His mother often insisted that he went to Mass whenever he happened to be home. He used to obey her. Then he would go straight to his friend's. 'I cannot invest my time better than being close to Otto's...' the architect used to repeat to himself.

On the other hand Otto, used to attend an occasional Mass or two. In a matter of a few months something really funny occurred.

Otto knew the little orphans very well, he had visited them several times, but knew Nadia more than the others thanks to her seraphic face and captivating hazel-green eyes. At church she was always restless. During Mass, Fr Friedrich saw that everyone paid attention.

On her part, Nadia invariably aped the priest, frustrating altar-boy Klaus since he never succeeded in catching her attention.

This was clearly evident to Otto but went completely unnoticed by the rest of the congregation. He used to smile, but he knew too, that everything carried a price...

Chapter 2

Eight years elapsed. It was 1898.

Klaus grew into a well-built young man. To give his mother a helping hand he had gone to Nuremberg where he tried a number of jobs, but all ended badly quarrelling with his fellow-workers. He was aggressive maybe due to his difficult childhood.

His mother was then quite an aged woman; Klaus was all she had in the world and she was the only one to provide him with solace and a vestige of shelter from a world seemingly set on ignoring him.

He had no friends but with the help of Fr Martin he found a job as a farmhand. He did not like it but a least it provided a steady salary.

Fr Friedrich returned to the village. He had spent some years studying in Munich. There, everything was not always rosy; very often he spoke ardently in favour of the pariahs of society and immediately he was considered a Socialist.

He missed the village a great deal and on his trip back home he expected to see changes but there were none. Somehow the village seemed immune to change.

One day he was in the sacristy preparing for Mass. He had been looking for the censer for over half-an-hour. Its place had always been in the sacristy, but it was no longer there.

''What are you looking for?'' asked the small altar-boy from the orphanage.

''The censer.''

''The last time I saw it, Sister Cecilia was cleaning it.''

''So she just had to choose a Sunday to do so, without telling me?''

''Well, what's that to you... she didn't tell you, she told me instead, which shows she trusts me more than she does you, right?''

''Look, I'd better move on before I vent myself on you, and it's time for Mass,'' mumbled Friedrich more to himself than to the boy.

A few quick strides and he stopped breathless by the sister's cell door. When he went in he found a beautiful girl as radiant as dawn itself. He felt paralyzed, as if he had been bitten by some venomous snake.

She smiled at him. The priest observed her: long chestnut hair and big hazel-green eyes. Friedrich stood gazing fixedly at her snow-white face contrasting with her scarlet lips which were still beaming at the priest.

For a moment he had totally forgotten why he was there. His hearth was thudding madly not just from the breathless run, but at the sight of that beautiful creature, like a painting of Venus by a Renaissance master. It was Sister Cecilia who brought him back to earth.

''Did you want anything Father?''.

''I... I came for the censer.''

''Oh yes, here it is. And by the way... do you remember Nadia?''

''Nadia?''

''Yes Nadia... the little girl you used to so dote upon.''

Nadia flushed him another smile. The priest recalled everything. He dared to observe her a little longer greeting her with difficulty. Then, totally at a loss, he took up the censer and left.

During Mass he could not chase her image from his mind. Then he strode to the sacristy, changed his vestments and fled to the countryside to regain his sanity. In the evening he stayed in his room where the very thought of her tormented him far into the night.

Otto was overjoyed on seeing Franz. The occasions for meeting had then become more rare since the architect had gone to live in Nuremberg because of his work.

''... I cannot understand why the Church is doing nothing to update this frozen Medieval mentality,'' Franz argued hotly, lighting a cigarette. ''How can it possibly keep its mouth shut seeing the signs of the times? It's true then, that from the faithful it demands only abject servility.

Does it behave so because it fears that a schooled, all-knowing flock would become aware that Christ as conceived by the Church and the one mentioned in the gospels are not one and the same?''

''My dear Franz... these things need time to mature. The matter lies in time.''

''I don't really know. But do you know what? Common people have always been manipulated by the powers that be.''

''It's the phenomena of History that dictates this.''

''I think that every phenomena remains such as long as Man doesn't shake off his fears. It is this, my dear friend, the fifth gospel that the Church imposes on its flocks to retain its status quo. I don't agree with you saying such things. Read the Das Kapital and you'll understand correctly what I am saying.''

''I've read the manifesto. It's a huge, complex treatise. Maybe Marx was the greatest thinker who succeeded in analyzing the laws that govern the evolution of History in a meticulous way.

But I also think that his theories are somewhat subjective, and therefore, subject to interpretation. Franz... society is much more complex than a grand-scale philosophical or economical treatise; it doesn't go by theories but according to the experience of this collective human structure.

If I were you, I would invest more in your personal garden than in utopias... these are nothing but imagined island you'd be only animating from your personal shore...''

Later on that evening, Otto looked at his friend's self-portrait, smiled, and went quietly to bed.

Things were not going so well for Klaus. He was nearly twenty. At his place of work he rarely socialized with his mates if it were not necessary. Lately, he had discovered that his mother had contracted and illness with no prospect of a cure, thus, there was more persistence from him to face the counter-currents.

Pressure intensified during the following months and it was not the first time that he spent his entire wages on drink. He did not care for girls. Actually, they did not care for him, although he had been blessed with more than his share of virility.

One day while roaming the countryside, he came upon the children from the orphanage. He had already decided to lower his head and move on but stopped in his tracks at the sight of a most beautiful girl.

Getting nearer he recognized her. 'Nadia!... ' As always Nadia looked lively, spirited, running about playfully with the other children. Klaus had never thought he would see her again, deducing that she had left the orphanage, got married and was living in town.

He gave vent to a fantasy world that absorbed in momentous thoughts and did not notice that Nadia had seen him. Then he got flustered and continued briskly on his way panting like a horse gone berserk.

On the way he reasoned that if he had had some more courage maybe he could have exchanged a word or two. 'What a bloody, idiotic oaf I am...' But the farther away he went the bolder he became. He swore that the next time round he would not waste a similar occasion.

Chapter 3

Fritz became well established in town, receiving as much work as he could handle. His fees were not exorbitant particularly for those financially hard up.

He did not treat everybody the same. From experience he discovered that the dearer the fees for the well-off, the more they sought him out; a rather psychological, erroneous belief of the well-off was that the higher the bill, the better the product. He used to smile at this absurdity.

An intrinsic good communicator, he managed quite a vast clientele, apart from the fact that he resorted to rhetorical arguments to express himself politically.

In his words, his clients detected a man of genuine disposition, if nothing else because normally a professional hardly ever bothered with the workers' class.

For the last few months, he had managed to attract the attention of some of the intellectuals who like him upheld the Marxist ideal. Initially they used to gather in the local breweries. Thenceforth, they organized themselves better.

With the help of some Jewish friends, mostly those linked with journalism, he went on to publish a leaflet with a Leftist message highly attractive in the people's eyes. The articles were well-received even by those whose opinion held water.

When Franz saw the response he decided to establish a movement. A week later a symbolic demonstration was held in the city streets aimed at safeguarding the workers' rights. A Sunday was chosen. The demonstration was to commence in White Tower Square which in those days used to be very crowded.

Those taking part came from every corner of the city. Some carried placards with social messages and critical barbs against the Government's management. They passed through the main streets near the River Pegnitz with Franz at the head amongst the others.

At first everything seemed to be going well until the arrival of the police, armed for any eventuality. The demonstrators became edgy. Insults were hurled, though most of them were directed at the Government.

As soon as military force appeared on the scene things got worse. Provocation was intended to create conflict. Heads got hotter. Some demonstrators started hurling things.

Chaos followed. The fighting lasted for more than half-an-hour before order was once again established, but not before some people were apprehended, Franz included, to be herded to the city's police station. The next day they awoke to possible imprisonment.

On that same morning in the village, whilst on a lesser scale, a veritable pandemonium had been on the verge of breaking loose. Hans had to go down to the village-square to collect the marble-slab for the consecration table which had to be delivered to him by someone commissioned by the parish priest.

Hans waited for him, but for some reason he did not turn up. From the other side of the square the agent made his entry on an enormous cart. Hans thought it was the man commissioned by Fr Martin.

In surly tones, the agent asked him if he were the person concerned. Hans replied in the affirmative. The other advised him not to waste his time and immediately show him the way. Hans told him he was expecting somebody else to do that. The agent, in menacing tones, warned him not to play any tricks on him.

Aggression on both sides gathered momentum. Hans began to see red but warily sought to control himself. People continued to gather around. Hans realized that it would be better to accede to the agent's wish. The villagers appreciated the conciliatory gesture though nobody dared intervene on his behalf.

On the way, the argument continued, the agent complaining about what had happened. It was a challenging feat of self-control for Hans to overcome the provocation. When they arrived home he paid him and the other went on his way.

Amongst those present during the foray was the sacristan. He hurried over to relate everything to the parish priest. Fr Martin was saddened to hear what had happened because of him. He went straight to the wood to find Hans tilling the fields.

The priest got the impression that nothing had happened, though he had expected to find him in a dark and gloomy mood.

Hans asked him in for a cup of tea and told him what had happened. Though he did his best to entertain the priest, it was evident that he was still seething.

Fr Martin got the message perfectly, paid Hans the money he had forked out from his own pocket and promised that on the first opportunity he would seek out the man who was supposed to have carried out the chore.

Chapter 4

Since the day he had met Nadia, Klaus never ceased to dream about her. The flicker in his heart flared into a passionate fire. He deduced that at last there was a glimmer of hope for the future. He dared to dream that Providence was going to turn a benign eye upon him.

The first thing that he wanted to do was to banish his shyness and lack of self-confidence, setbacks which had always been of such hardship for him along the years. He decided to face her.

That day he went out of his way to look his best; he had a haircut, shaved, put on his best clothes and slipped on a pair of shoes as shiny as a coffin.

Then he set out for the orphanage. On his way he sought to calm himself down. He tried, but the beating of his heart showed him otherwise. He arrived at the abbey, gave himself a few last touches, inhaled deeply and knocked.

An elderly nun appeared at the door measuring him up suspiciously. Klaus introduced himself and asked for the girl. The nun reassessed him and told him to wait. He could not make anything of her actions for the nun almost shut the door in his face.

Seconds seemed hours, he felt as if he were facing death on the gallows. He heard light footsteps, presuming they were Nadia's. She appeared before him as beautiful as a blooming tulip.

For him it was an agony to simply greet her. Nadia stood watching him. Klaus took heart. To bypass nervous stammering he went straight to the point. Nadia was as perplexed as a bee taken in by a synthetic flower, as she gazed at him, breathing excitedly, not at his sight, but at what he had said. Klaus forced his eyes to look straight into hers. He could hear his heart thudding.

''... Pardon me, but... what are you saying?'' the girl asked puzzled. ''I don't know what to say, I mean... I was never expecting such a visit. Not that there's anything wrong about it, but... at the moment I feel confused.''

''There's no need to be... after all, you've always known I was attracted to you. I showed you my feelings when we were younger and now that I've grown up I am re-affirming them.

I'm sure that you know perfectly well how I used to run after you all the time when we were children. What I felt for you then, I'm still feeling now. Well... now more than ever.''

Nadia detected a damaging precedent in his words. She reckoned that he was not going to change his opinion so easily. She could not find the right words to bring the situation under control.

''Klaus... I never believed that things would turn this way. You've left me speechless. It's true, I know you have fancied me since we were children and I always admired your occasional prank in those days. We never spoke to each other and so I presume that it needs great courage to declare your personal feelings to someone you hardly know. I admire all this.

But... although what I heard and what you said was so sudden, it doesn't mean that what I'm going to say is a spur-of-the-moment decision. I don't want to hurt you, but I don't want to deceive you either. Klaus... I love someone else. I'm sorry to hurt you but, I wanted to be as frank as you were.''

Klaus felt his soul taking leave of his body. Her rejective words echoed in his ears in sheer torment. The girl was going to say something but he rushed off suddenly, cursing his fate.

After the incident and his arrest, Franz had already visited his mother twice: the first time to set her mind at ease, the second one to see Otto.

''... All the fault lies with this puppet Government dangling on a string wherever the wind sways it,'' murmured the architect. ''Read the papers and see what an odious campaign they are waging against us.

They are making it known that what happened was nothing but a glorification of a totalitarian state described as an attempt against the nation's democracy, you know! How damnably ironic... we ended up behind bars when what we did was for a different reason.

Did you know that nobody had the guts to rebut our thwarted attempt? How decidedly odd! Did you know that while we were kept behind bars two big shots guilty of gross tax evasion but who happened to be close to the state commissioner, were set free? What sort of justice is this?''

''Franz, you cannot find true justice unless you look into yourself. I don't blame your persistence in upholding this reasoning... this is all a question of time. You see... it's so easy to pronounce the word 'justice' but so complicated to actuate it.

And regarding justice, remember also, as I often tell you, that man always ends up looking for it away from him rather than inside him, since it doesn't dwell inside him.''

''Fair enough... but remember also, Otto, that everybody is obliged to pen his personal life in this tragic book of human life, and woe betide him who writes his part with somebody else's pen.''

''You're right, Franz. So it should be... unfortunately...''

Chapter 5

After debating for a long time as to what was best to be done, Fr Friedrich decided to open his heart to the parish priest. Fr Martin understood him perfectly. Ever a practical man, he expounded that his feelings for Nadia were normal and there was no need to worry.

Friedrich felt relieved. But his problems persisted. An obstacle he had to reckon was facing Nadia almost daily. To his credit he tried his best to avoid her, but he felt utterly miserable.

Nadia's charm was not restricted to him alone but also to the man who happened to meet her in the village streets. They almost revered her as she passed by some local bar. Nobody dared pass a single comment; they knew what a kind of girl she was.

Although innately open, as she grew older Nadia realized that she had to behave prudently where men were concerned.

With Fr Friedrich, however, this was not the case. Whenever she met him she seemed as happy as a spring flower. Her eyes shone whenever she saw him. With him she could be explicit, maybe because of the beautiful memories she shared with the young priest in her childhood days.

Fr Friedrich was hardly pleased with all this as the months rolled by. In her presence he experienced heaven and hell.

He felt his heart sailing out of his body each time he saw her looking at him and he had to distance himself from her almost without a word; it was not long before Nadia realized that the young priest was trying to break all contact with her.

He hurt her profoundly and she tried to ignore him too but felt the tremendous emptiness he left behind. She consulted Sister Cecilia but what she heard from her intensified her emotional sufferings even more.

It had been a very long time since Fr Martin had last seen Hans. That day the priest was going downtown. Before doing so he wanted to pay Hans a visit to once again apologize for the incident of the marble-slab. He also wanted to see how work on the consecration table was proceeding.

''What brought you here? You lost your way?'' beamed Hans. ''You know, the fact that you don't like coming down to the village doesn't mean that I can't come over and see you, as long as I am welcome.'' ''You're always welcome... as long as you don't bring over the rest of the villagers.'' retorted Hans jokingly.

''Don't ever imagine it. Let me tell you, however... I like peace and quiet too. I wish I was surrounded by this kind of silence!''

It's not as easy as it seems. To love silence you must first learn Man's distorted vocabulary. Only when you have done so will you appreciate silence.''

''True enough... you are right. As a matter of fact, one of the reasons for my visit is to apologize again for that incident. When I called the other time it wasn't the opportune moment, for you were justly furious. I don't blame you. If it happened to me most probably I'd have behaved the same way, if not worse.''

''No need to... after all, it was none of your fault. Well, it's true that I'm not terribly welcome to the villagers but that doesn't mean they are right.''

''Indeed.''

''Come, let's go and have a cup of tea together... As I was telling you, work on the consecration table is progressing steadily. There's lots of work to do...''

When it was time to go, Fr Martin bade farewell to Hans and resumed his way to the station. After seeing to some business, he went to a particular coffee-house where Franz was waiting for him. He had known Franz since he was two years old.

It was the priest who had given him his first academic and religious lessons as he was grew up since the school was not yet ready and it was amazing that in adulthood Franz was to nurture so much antagonism towards the Church and religion. But he treated Fr Martin with due respect.

''... You're always going on like this with me, dear Franz, to inflate my ego, to extol me. Do you know that you're one of the few who mange to make me laugh with your subtle sense of humour? But do you know that you are one of many who make me cry too?''

''Oh come on, what are you thinking, Father? I am supposed to cry, not you. You are expected to provide me with solace, not the other way round.''

''Franz.. when will you stop worrying me? It would have been better for you to have remained that sweet little boy that you were. Your mother told me to pull your ear for the spiritual indifference you have been adopting. I need not tell you how worried she is about all this.''

''But what can I do? She's my mother, true enough... but she can't expect me to live her way. As for religion, you know my opinion.''

''Why don't you want to open your hear to the Lord but continue harbouring such bitterness for his representatives? Don't you know that those souls are my brothers in spirit? You give too much credit to what people say.

Above all... who is that priest of good will who'd go up the belfry to brag about his good deeds? Humility... it is humility, dear Franz, that makes you silence vanity.''

''Most probably you're right... but humility doesn't bring about changes. Humility doesn't dethrone tyrants.

I'll tell you this... in this world its better to have a just war than an unjust peace. It's true that humility is one of the most beautiful virtues... but don't forget, that when the need arose, even Christ abandoned it an chose the whip instead.

Let me ask you a question: What is best, to be a revolutionary in the name of love as Jesus was or obedient to religion as the Pharisees who betrayed him? Everyone thinks they are telling the truth.

''Buddhists insist that things would work out better if people were to embark on the noble road of Dharma. Christians say that if we trust in the Lord we'd have a better world. Rationalists insist that if the masses resort to reason many problems in this world would be solved.

The problem is, that not one of them tries to solve these conflicts himself. Well Fr Martin... the ways of the Lord are infinite, as you priests like to say. And it seems to be true... for there are some who become disciples of Christ by the grace of the holy water without dirtying their hands, and there are those who don't want to know anything about holy water, but would prefer to become disciples of Christ by baptism in their own blood.''

Chapter 6

On a Saturday afternoon, Fr Friedrich was hearing confession in his small village church. It was a stormy day. Few had ventured to leave home. Snow fell lightly, but constantly from a darkened sky.

The priest huddled cosily in a corner of the confessional reading a book. A light knock at on the small shutter brought him back to reality. A woman's voice asked to be confessed.

''Father... all my life I've always tried to lead a good life, doing my best to resist temptation. But lately, during the last few months

I've felt attracted to a man who changed my life. He doesn't know that I am attracted to him. I love him. But mine is a dream which can never be realized. It's an impossible story.''

''Why are you talking like this?'' asked the priest deceived by the muffled voice of the penitent. ''Maybe he loves someone else or is married, engaged or doesn't hail from the village?''

''Neither''

''Why then?''

''I know he fancies me but... not as I would like him to. What I know for sure is... that this person is hindered by a vow.'' Nadia' heart was thudding madly. She was surprised that he hadn't yet recognized her.

''And what sort of vow would that be, since no woman is involved?''

''Because... he happens to be a priest.''

Fr Friedrich froze. 'Nadia!...' Suddenly he knew who she was, even though her voice was different. The girl's words hit him as badly as an inquisitor's verdict.

''Father Friedr -''

''Shut up''

''No, I won't. I've been keeping this secret for a long time. I just couldn't go on like this. I love you and you know this perfectly well. I never stopped doing so.

I tried many a time to bury my secret but now this love cannot be contained any more in my heart. Tell me... tell me if I'm to blame in any way for this! How can someone decide whom to love?''

''What are you saying my child... what are you saying?''

''I'm asking for nothing.'' sobbed Nadia, anxious to discover what the young priest was feeling though she could easily hear his laboured breath.

I'm asking for nothing save a little compassion. I know that this is an impossible love as much as I know that my words are hurting you. But you must understand that I could no longer lie to myself... I was dying little by little. I don't want to sound irresponsible, but believe me, I have been debating what should be done for months.''

''Nadia, what are you saying?'' What sort of love is this?'' He had a lot to say to her for he felt the same way about her.

''It wasn't easy for me to show you that my heart beats only for you. Now that you know you must understand that it will be equally difficult for someone else to enter my life. I live for you and you must never encourage someone else to take your place hoping that I'll forget you. No man will be able to do this.

Don't let anybody you know dare to do so, only bitterness awaits him. I'm not saying this in spite or rancour, but to allow nobody to experience this same heartache of mine. I never wished for this... surely I'm not to blame.''

For a moment Nadia felt an unusual urge to say whatever she had to say but once she had given vent to her feelings she felt a strong sense of guilt, shame and disgust. Without waiting for absolution she suddenly got up and rushed out breathlessly.

Fr Friedrich seemed to be like a moribund giving his last spasms prior to the departure of his soul down to hell.

The bell chimes beat mercilessly on his heavy hanging head. Having understood everything he wanted to go and seek her out confessing to her that he too felt the same way about her. But fear forbade him from doing so.

A month passed. It was Christmas and Fr Friedrich knew very well that for once that event was to be a miserable one. The festivities brought him face to face with Nadia practically every day.

Since that confession they had scarcely exchanged a word unless in the company of others. Perplexed and pained, he sought again the refuge of his friend, Fr Martin.

''... But what's wrong with all that my pretty boy?'' joked Fr Martin to relieve the great stress the young priest was visibly showing. ''This sort of love between you and Nadia is exceptional, beautiful and pure... and I dare say, extraordinary.

Could it be that even Christ and Mary Magdalene had some sort of similar relationship? Don't you know that you can express love in a hundred ways? If I were you I wouldn't worry so much about such a pure thing brought about by the Almighty... ''

For Fr Friedrich the parish priest's words were like manna from heaven. What he did not know was that Fr Martin was taking the matter more seriously. The elder priest did not dare to ask him if he loved her, but presumed that he did.

To set his mind at ease he reminded him that Nadia was still very young and childish and what she was feeling was rather a passive infatuation which in time would die out.

During the following days, Fr Friedrich felt better and to ease his anxiety, Fr Martin set him a schedule that rarely permitted him time to meet Nadia.

''Klaus, I love someone else... '' This affirmation echoed interminably in Klaus' head. He was now tormented to the point of even envying the past that he had presumed could not be worse.

Knowing that Nadia did not care for him, he started to drink heavily at time blacking out; very often he would wake up in his bed, his mother on a chair nearby after some kind soul had helped him home.

When he imagined the girl in erotic abandon with the man who stole her from him he would feel engulfed in misery and spectral fear.

He became obsessed and often resorted to violence. His mother could do nothing, sick as she was, and she grew worse seeing her only son going from bad to worse.

Klaus could not admit at being rebuffed. Without friends there was nobody he could refer to. He felt the rejection and solitude gnawing inside him like a lethal microbe and became obsessed that people were laughing at him positive that Nadia had made everything known to one and all.

It had been ages since he had last set foot in church, almost since he was an altar-boy. Now he decided to go there and open up to someone who would understand him, preferably to the parish priest. Fr Martin was not there, but Fr Friedrich happened to be hearing confession. Klaus wanted to talk to him face to face.

When he saw him the priest looked stunned. He felt a sense of foreboding about why he was there. He had not seen him for years. Now that Klaus had reappeared before him from nowhere it was not difficult for him to conclude what the matter was apart from the fact that the hearsay had been rampant for some time.

Klaus went straight to the point. Every ''Nadia'' that he uttered was a piercing dagger in Friedrich's heart. Klaus looked desperate. The priest was no less so. The penitent raised his eyes to him. The confessor saw a pair of red-shot eyes staring into nothingness.

He felt tongue-tied when he recalled Nadia's ominous words.

Klaus went on complaining about the girl as if intoning a hymn that exalts the cult of Death. The sweat from the priest's brow trickled into his stole and on his trembling hand.

He took heart and prayed heaven that his words would be as sweet and compassionate as they could possibly be. Slowly he tried to comfort Klaus without revealing who the one who had possessed Nadia's heart was.

''No! Certainly not!'' declaimed Klaus miserably. ''Not this time! Only she can make me happy and I'm going to do everything to attain my goal. I've tired myself out always losing and capitulating and now I am going to do things my way and nobody is going to stop me.''

Klaus rushed out. Fr Friedrich stood petrified.

Chapter 7

Very often, Hans used to invite Otto home. Books were a common link between them.

''... Books look at nobody's face and I seem to be doing the same,'' said Hans jokingly. ''With people you cannot be too good because they soon get to your back. As I once admitted to the parish priest... in this world it seems that everyone is set on passing his misery on to others.''

''Indeed,'' replied Otto, ''you seem to have correctly assessed human nature since you have been living here. Well done... I must say that you've surprised even me.''

''I'm neither a pessimist nor a fatalist', but when I ponder this misery I cannot help but pity myself and others. I nurture a great love for human beings, but sometimes I have to live this love away from everybody to make sense to myself.''

''Oh, how decidedly dramatic!''

''No, I never meant to sound so... this was just a little parenthesis of mine during a conversation with between friends.''

''To a certain degree, Hans, what you declared is true. But wouldn't it be better for Man to enjoy the simple life without going into exorbitant worthless details?''

''You're right''

''Then why are we still discussing this concept? See what we've done in the meantime, our coffee's grown cold. The same happens to Man when he absorbs himself in details.''

''Well said Otto... but don't pin the blame on me, for if there's anyone who is keen on dialogue, it's you.''

''You're right, you know... ''

They took leave of each other.

While Otto was strolling out of the wood he beheld someone coming over. It was Klaus. He did know him personally although many a time he had tried to get nearer and strike up a friendship, but Klaus had always avoided him. Otto greeted him with respect but the other walked on as if there were nobody around.

As usual, Klaus was musing about Nadia. The more he thought about her the more he seethed with envy for the one who was enjoying her favours. He was becoming obsessed as to who the secret lover could ever be.

He could bring no worthy pretender to the mind. He thought it might be some city gallant but few strangers ever came to the village and so he brushed away this conjecture. 'Then who could he be? Dammit... '

When he arrived at a certain idyllic spot, with just a few furtive glances he ascertained that Nadia was there and he crept nearer from the side of a wall near the oak tree. There was a nun with her. He was so close that he could follow what was being said.

''... but why has this happened to me?'' the girl wailed.

''What I can do?'' answered Cecilia patiently. ''I've been telling you repeatedly... you have to look forward. These are circumstances we cannot change. In this case we must adapt to them not the other way round.''

''But I love him... I love him very much.''

''Stop moaning, Nadia. Don't let me chide you like a five-year-old girl. You have to grow up and face reality. You must understand that life's what it is. As I told you last time... leave things to time and you'll see how everything will fall into place.''

''I've always looked for this kind of love and now that I've found it's unattainable.''

''Nadia, are you listening to what I'm telling you?''

''I just can't get over it. Why amongst so many men did it have to be a priest? Why did it have to be Father Friedrich?... ''

Klaus felt himself chocking. 'How could it be?...' He was too shocked to rationalize. 'So it is, then... and fool that I am I sought to open my heart to him, blundering idiot! That's why he advised me to forget her. How could I know that all that admonishment was wisely calculated so that he could get to her without any hindrance. So it's Friedrich eh... what a priest you are! I will get you... I'll show you how to deride a miserable wretch. Some shame, leprous bastard. You'll pay for this... you'll pay dearly... and you too, bloody slut. Both of you will pay... and if I have to go to the deepest regions of hell I swear that both of you will go down with me... '

Chapter 8

Hans's consecration table was finally finished. The parish priest engaged a carter so that they could go and get it together. It happened to be the same man who had been engaged the last time but had failed to appear.

The first thing that he did was to apologize, explaining that that day, a few hours earlier had had to take his pregnant wife to hospital because of complications though later on no problem resulted. Hans told him all was forgotten, congratulating him on the coming baby.

They arrived at the church where the parish priest was waiting for them. In half-an-hour the table was installed. Fr Martin thanked them and invited Hans inside for a little chat. He apologized for the fact that he could not settle the last part of the fee at that time, having no cash in hand. The other told him not to worry.

''... Hmm, this tea is very good.''

''Usually, I brew it badly. I don't know why but when I prepare it for someone else it turns out better,'' said the priest.

''Maybe it's because you brew it with love?'' You can see then, can't you, my dear Father, even a cup of tea brewed with love turns out better. That's why when you prepare it for yourself the result is not so good, since for you anything goes. You're a good man Fr Martin.''

''You think so? Don't you know how many times I sin every day?''

''Yes, as children sin.''

''You compliment me too much. I think you have conceived a wrong idea about me... sometimes I'm prone to devilish bouts of rage.''

''Let the devil be. The only extant devil is the distorted mind of the human being... ''

When Hans went outside some ten steps away he came face to face with Franz. They hardly knew each other though Franz was attracted to him. They stood chatting for a moment than bade each other good day.

From there Franz went straight to his mother's house after a beer or two with some friends.

''... Son, I hope that now you'll quiet down, having learned your lesson and won't resort to some new trouble.''

''Oh come on... what are you thinking, mother?''

''It's not what I'm thinking... I know my thoughts but I would like to know yours. I hope that now you'll do away with your hard-headedness. Keep your father always in mind and what sacrifices we made to raise you up properly.''

''Is this respect, mother... is this what being properly raised and respected means, myself leading an extravagant life while the majority are experiencing pain and social injustice? With all due respect, mother... you don't know what's going on.

The world as you know is not all incense and candles. Well... wouldn't it be better if we changed the subject? Why don't you cook me something to eat, if you feel like it?''

While she was preparing his meal, Franz slumped into his favourite armchair smoking a cigarette, with his legs stretched onto the low wooden table, which was his preferred position, though he was always heedful of his mother's censure.

When he had eaten he informed her that he was going over to Otto's.

When he got to Otto's house, he knocked once, twice, but there was no answer. He knocked again. A neighbour informed him that on that day a man from outside the village paid Otto a visit and later on went to town with him. Franz thanked him. Than he began to wonder who that stranger could have been.

Chapter 9

Once Fr Friedrich's schedule was changed, more work fell on Fr Martin. Lately the parish priest had visited Franz at his mother's house; he also wanted to see how she was faring since she had become sick. That day Fr Martin had asked the young priest to drop by Hans' place to settle the bill for the consecration table. It was a beautiful Saturday morning.

Martin's assistant enjoyed a walk in the country as much as a snail on a rainy day. He took it easy, wanting to enjoy the scenery, and was in no hurry at all.

Half-way there he heard children's voices. They were playing with the sisters. Further on, with the beating heart of a bird trapped in a snare, he saw Nadia watching him. From there on his mind went blank...

Fr Friedrich woke up in the city hospital. His head was bandaged, having sustained two wounds: one to his forehead and another to the back of his head which both racked him with pain. He could not understand what had happened.

A likeable young doctor came over, examined him and asked him some questions. The doctor frowned. Otto, Martin and a few nuns were there. Alarmed and wanting more information, the parish priest asked him how he felt. The doctor turned to the nurse and gave her some instructions. Fr Martin asked again.

The doctor told him that Fr Friedrich condition was not alarming but due to the blow he had sustained he would probably suffer a serious memory loss. Fr Martin felt dejected, as did the others. Fr Friedrich stared at all of them, evidently with no sign of recognition. He looked saddened.

Some police officers approached. Rudi, the practitioner, stopped them in their tracks. The doctor informed them that his patient was still too weak to help in the investigation.

Friedrich made a great effort to recognize someone but it was useless. It had been two days since the accident. What happened in the woods was still a mystery to all, though it had led to the arrest of Hans.

From what he had told them the police deduced that he was the culprit. There was blood on his clothes. Another condemning factor was that the young priest was discovered near his lodge in the wood, unconscious, apart from the fact that Hans was seen rushing out of the wood.

During his interrogation he explained that some time before the incident he had been working in his fields when suddenly he had heard groans coming from the wood. He had rushed there to find, to his surprise, Fr Friedrich unconscious...

Fr Martin and Otto left the hospital in deep thought. The priest went straight to the orphanage. In one of the corridors he came upon an agitated Nadia.

''How is he? Has his conditioned improved? Tell me Father Martin!''

''Calm down my child... I'll tell you everything. In fact, I have news... some good, some rather... ''

''The good one. Tell me the good one at once.''

''Very well. So... at long last, he has regained consciousness. Now he's quite well.''

''Thank the Lord! You don't know how happy I am. And... what's the bad news?''

''Unfortunately... but, we'd better sit down. Listen my child, today I was informed that he seems to have taken a turn for the better.''

''What do you mean by seems? Is he better or not?''

''Yes, yes, he's quite well, but... after a general check-up and some questions, the doctor noticed that, unfortunately... he's probably lost his memory.''

''Oh Holy Virgin, no!''

''There's no need to alarm yourself... the doctor told us that his condition is probably not permanent. But on the other hand he stated that the recovery process could take a long time.

Well... at least he's much better, his condition has improved considerably, hasn't it? It think the biggest problem now is Hans' arrest. I cannot believe that he was behind all this.

How could he possibly harm Friedrich? I'm deeply saddened by this. Some time ago we were in my office chatting and joking. Now I don't know... this is too irrational; it doesn't make sense.''

''It was my fault.''

''What are you saying, Nadia? How could you be to blame?''

''That day Sister Katrin and I were with the children near the wood when I saw Fr Friedrich coming over. I thought he had came to talk to me or at least join us playing with the children. But when he saw us, well... when he saw that I was with them he turned and walked towards the wood. I'm sure that he did so to avoid me.

I was hurt... I was hurt and wanted to know why he had done so. I called him but he quickened his pace. Instinctively I felt like following him. When he saw me he rushed into the wood. I ran too but he was faster. From there I saw him going into the most rugged part of the wood and saw him no more.

A few minutes later one of the children came hollering that there was someone unconscious in the wood. Sister Katrin asked him what had happened and she went down to report the incident. I didn't know what to do, I was confused.

Some time later, don't ask me how long it was, I saw Hans dashing out of the wood to be apprehended by the police who arrested him immediately. As for the rest I can't make anything of it.

That's why I told you that all this has been my fault. I believe that Father Friedrich, running blindly as he was, somehow tripped, fell and hit his head ending up unconscious.''

''I see. Well... at this point I too have to admit to being to blame.''

''Why?''

''On that day, it was I, not Friedrich, that had to go up to Hans'. I asked him to go over to hand him a payment. If I had gone myself none of this would have happened. But now there's nothing we cand do, we cannot return the rain up to the clouds.

Now I feel sorry for Hans, the more so after what I've heard. Naturally, his innocence seems to make more sense. After all, he has always had a good relationship with Father Friedrich.''

''What can be done, then?''

''I'll go and speak to Hans. I think that if there's someone who at this moment needs support, it is him.''

Next day, after Mass, Fr Martin went to the police station where he found Hans in a cell sitting with a book in his hand. He did not seem too concerned about his predicament.

''Hans... I dropped by to see you. Don't tell me that this is a silly prelude, I just couldn't find a better way to open the conversation.''

''I can imagine.''

''Look, Hans... you now know me very well. Many a time I have confessed you, I have great faith in you and I reconfirm it all today. I won't take long... if you're up to it, I would like to know exactly what happened that day. Be sure that I'll believe whatever you'll tell me.''

''I'm not guilty. I said so to the police too.''

''I believe you. But what exactly happened?''

''I don't know... what happened to Friedrich is as obscure to me as it is to you. When I found him he was already sprawled on the ground.''

''What happened before you found him there?''

Hans related all that had happened to him up to the moment of his arrest.

''I know that this confession is incredible as the incident occurred... everything seems to point to my being the guilty one.''

''Since you say so, then we're going to do everything to get you out of here. I never doubted you and when I met Nadia I was convinced more than ever.''

''Why? What did she tell you?''

''I'm not going to keep you in the dark after all what you've been through these last few days especially now as things have evolved. It all started when Nadia and Father Friedrich struck up some sort of friendship and, seeing it growing deeper, Friedrich tried to avoid the girl.

That day he had come to seek you out to pay you... The rest, what happened afterwards, continues where you left off.''

''I see. But I'm going to tell you right away that your version won't easily be credited in court... everything shows that I was behind it all.''

''That's why truth... ''

''I doubt that. The point is that logic shows that everything happened the way I've been charged. Suffice to say that Friedrich was found near my lodge, he had money on him which could indicate a theft motive, I was soiled with blood and the fact that the police saw me rushing out to go and get help could easily be interpreted as a flight from the scene of the crime. We cannot overlook my past which surely won't be giving me a helping hand... ''

Chapter 10

When Friedrich regained consciousness, the doctors carried out some detailed examinations. It transpired that he was suffering from a number of symptoms due to two blows to the head. He had to remain in hospital longer than foreseen.

Ironically, it was Nadia who fared best since she then had the opportunity to tend to Friedrich for long hours on the pretext that he needed continuous attention. To the villagers the girl's attentive care was nothing but an act of charity.

Not a single day passed without her calling on him. In a way, she did the parish priest a favour for he was too busy to call on him daily.

To him, the situation was like a double-edged knife: on one hand he knew that the girl was helping the priest, but on the other hand he was conscious that in those circumstances, the intimacy between them could intensify.

He could not just forbid her to go, he had no right to do so, and secondly, were he to do so he was going to tarnish her name with the villagers. Faced with such a dilemma he resignedly hoped that everything would turn out for the better.

Fr Friedrich was pleased with Nadia's presence. With his suspended memory he felt as much as any lay-man as any other. It was not long before his attraction to the girl soared to its highest peaks.

When he arrived at the hospital, Fr Martin found Friedrich sharing a smile with Nadia. The patient looked happy. When she saw the parish priest, Nadia sobered up, exchanged a few words, then begged them to excuse her.

It was time for her to go back to the village. The elder priest was worried. The intimacy between Friedrich and Nadia was flagrantly evident to all his visitors now.

He did not want the situation to precipitate more than it already had. He started off talking about Nadia to set the argument going.

''... Oh, what can I say about Nadia, Father Martin, other than she's an earth-bound angel? I never hoped I'd be so lucky as to have such a beautiful girl to tend to my needs with so much solicitude.''

''Yes, yes... so it is, she's a very gifted girl,'' stammered Martin.

''But don't you think that she's taking too much interest in you?''

''What do you mean? I mean, what's wrong with that?''

''Friedrich... I'm going to talk to you as if you were my son... after all I always bore you a parental love. What I'm gonna to tell you is for your own good. You must draw a definite line as to the extent of this friendship.

I ask you to be prudent. I see that this intimacy has flourished too much and I don't think it will prove beneficial when one day you resume your priestly duties.''

''But what are we doing that's wrong? Why should I feel guilty that I am happy? Don't you know that this is an act of charity?

''In fact, it is this sort of charity that is worrying me... It's not what it's supposed to be. I think you know more than I do what I mean.''

''What sense is there in what you're saying? Don't you consider it a blessing that Nadia is helping me out of this mental labyrinth?''

''Listen carefully... you know perfectly well what I mean as much as you know that what you're trying to tell me is simply a defensive argument. If I were you I'd be much careful... you know, someone who capitulates to passions ends up finally being their slave.

I'm sorry for taking the inquisitor's role, but I beg you, don't complicate things further. Try to understand what I'm saying... for a moment, stop thinking you're a layman and reflect as a priest.''

''But how can I believe as such when I don't even know what being a priest entails? If there's someone who at present needs help it isn't the priest from the lost past, but the poor wretch of the present.''

''I understand... and I cannot fail but sympathize with you. But you vowed before God that first and foremost you were to live for him... you're bound by holy orders. Presently you're still confused and so you have to rely on those who wish you well, at least until you can decide for yourself.''

''But what do you want me to decide? And what sort of love is this that I must render to God if I don't even know who He is? I mean... I don't know. But... who can interfere if He happened to change this priestly love into one between a man and a woman? Who can say that what has occurred wasn't also a part of his plan? If love is reciprocal, nothing an no one is going to stop it, not even religion.''

''Listen to me, Friedrich... you know that Nadia isn't in position to fathom the depth of this problem. To please ourselves we mustn't avail ourselves of such situations.

True enough, memory loss makes it natural for an individual to identify himself with the first enjoyable stimulus to establish his identity, but this doesn't mean that he is of that particular world.''

''I'm seeking no particular world. All I want is love and compassion, nothing else. But is it possible that you don't realize that the sole link that binds me to the past is her? It is this girl who is giving me hints as to who I was prior to the accident, besides helping me to live the present with dignity and to look with optimism to the future.''

''Friedrich, why are you so afraid? You know that the chances of recovery are great. The doctor said so. But if you have to use this pretext to justify your romantic story, well that's another matter.''

''In my present condition I cannot invest in what I've been, but in what I can become. Whatever I had in the past is lost... I've lost everything. What must I do then: ignore the only source that is making me feel human? Why don't we admit that things are no longer the same? How do you expect me to change when I have already changed? Only love doesn't change and I'll prove it to you.

You remember when you brought me some personal documents to help me regain some of my past? Well, what I found really impressed me particularly what I had written about Nadia prior the incident.

Reading those lines I felt like re-discovering myself as if I had awoken from a limbo of darkness. Of course, I never told her anything but I did this for the sake of prudence not because I no longer believed in what I have written. Now, if you'd like to read them, it's up to you.''

Fr Martin took out the diary, unfolded a sheet of paper and started to read. What he read was romantic, erotic and scandalous. He had known that his assistant was attracted to the nineteen-year-old girl but never imagined he was so besotted with her.

''Do you understand now what Nadia means to me? I fancy you ask why I'm saying all this now, bedridden in a hospital. I'm not sure... maybe because I've lost all sense of fear that memory carries with it? Father Martin, I know that God is love and so I ask, who are we to modify this love that the Lord demands of us? Don't you know that where there's love there's also change ready to accommodate it?''

''Yes. But let me tell you also, my dear Friedrich... that if you truly loved the priesthood, there's also change ready to re-accommodate it as well... ''

Memories of Recurrent Echoes by Anton Sammut — Available on Amazon

Notable Quotes from the Historical Novel Memories of Recurrent Echoes and Other Books by Anton Sammut (2026)


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The Preface, Introduction, Chapter 1, and Part of Chapter 2 of The Philosophy of Cosmic Spirituality: As Taught by Buddha, Jesus, and the Greatest Spiritual Teachers of All Time by Anton Sammut — (published with the author’s permission)

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Contents

Preface.................................................................................................................................VII

Introduction. Christianity: A manipulated story, facts and beyond............ XI

Part One

  1. The early philosophical view of Classical Greece...................................... 3
  2. An overview of Oriental philosophy...............................................................15
  3. Buddhism, Zen and Chinese Taoism...............................................................29
  4. What is consciousness? ..................................................................................... 41
  5. Reincarnation and similar narratives from the past................................ 53
  6. Reincarnation and the myth of hell: What did Jesus really teach?.... 63

Part 2

  1. The Lost story of Jesus of Nazareth.................................................................. 81

  2. Buddha and Jesus: The same story, the same teaching............................ 95

  3. What happened to Jesus after he was condemned to death

on the cross?....................................................................................................................113

  1. The Cosmic Christ and the kingdom of heaven........................................ 123

  2. Free will versus causal determinism................................................................135

  3. Back to the origin...................................................................................................147

Notes..................................................................................................................................159

Bibliography.....................................................................................................................177

Index....................................................................................................................................185

Preface

When in 2011 I published my Maltese book In-Naħa l-Oħra tal-Istorja Ġudeo-Kristjana and eventually, a year later, its English version entitled The other Side of the Judeo-Christian History, I did not have any clue how this controversial work would be received.

This is because as one immediately realises from the title of the book mentioned above, the aim of the study was not to write about the Judeo-Christian history from an official perspective but to focus on what had been censored by the official history of religion.

Conscious of this, I was bewildered when I received the first positive comments on my work. The book was well received and this was thanks to the maturity of the readers who read the work. The book was well received and this was thanks to the maturity of the readers who read the work.

However, this was not the end of the book as I was encouraged to write more about the subject, especially about whether there exists any form of universal spirituality which goes beyond the human manipulation of religion. It is indeed because of this that eventually I started to ponder writing this book.

With this idea in mind it is not surprising the I entitled the book The Philosophy of Cosmic Spirituality because the underlying message of the book is that there is a common spirituality which is universal; a cosmic spirituality which was taught by the greatest spiritual teachers of all time, two of whom were the Buddha and Jesus Christ.

When I decided to start this work, I knew that it was going to be a difficult challenge because it is one thing to talk about this subject in a casual manner with friends, but it is another thing altogether to systematically construct it into a book, especially due to its abstract subject. Consequently, to reach this aim, the first thing I did was to identify the religions which deal with the general spirituality of humanity.

Eventually I found that basically there are two paradigms regarding this. These are the Western one, which includes the three monotheist religions of Judaism, Christianity and Islam, and therefore the religious paradigm that represents the God we know today; and the Oriental paradigm, which encompasses Oriental religion among which are Hinduism, Buddhism and the Chinese Tao.

In fact, the Oriental spiritual vision presents quite a different perspective to the Western one, especially of our understanding of the concept of God. Despite all this, the essence between the two paradigms remains the same, as will be seen in this study.

After an in depth analysis, I turned my attention to how I could reconcile these two paradigms so that I could eventually proceed from that point.

Naturally, the subject in itself is not an easy one and therefore to render the reading as flowing as possible I believed that I should take some precautions. One of them was that since in the book the reader will meet with various languages, symbols and accents which are quite complex, such as the Sanskrit language – a historical Indo-Aryan language – I decided that whenever possible I would leave the words in English so that the redear could remain on more familiar grounds.

The book – which is divided into two main parts of six chapters each – starts off with an introduction which aims at giving a general description of the alternative history of Christianity; this means focusing on the facet Christianity which is not reflected in the official teachings but deals with the censored parts withing the official story of Christianity.

I did this so that the introduction would serve as background to the main topic of the book through which we will try to answer some crucial questions which compliment the same theme; questions such as: What did the ancient philosophers in Classical Greece think about God? What do Oriental sacred books tell us about this? What are Brahman, eternal recurrence, reincarnation, Karma and free will? What is the human consciousness? Who was Buddha and how much did his teachings influence the spiritual formation of Jesus? These are some of the questions that we will try to answer by taking a look at modern science which continues to help us visualise the universality of these teachings with greater ease.

Consequently, as the book unfolds, we shall see that all this illustrates, that despite the existence of many different religions, there is indeed one common spirituality; a cosmic spirituality which does not pertain to any particular religion, but belongs to everybody.

Dear reader, I will conclude this introduction by hoping that this book will be as beneficial to you as it has been to me while I was working on it. However, the final word will be yours.

Anton Sammut

Introduction

Christianity: A manipulated story, facts and beyond

From the beginning of time, our ancestors have talked about supernatural experiences which are still pertinent nowadays. In fact, in order to understand the mystery of life, Man has followed many roads that could lead to a spiritual target. He did so through myths and above all, through religion.

All forms of divinity are valid and useful in the context in which they evolved. However, all religions, without any exceptions, are practices and rituals which were invented by mankind for the benefit of men. Therefore, religions are developed to help man choose what is deemed best he believes.

This can be seen through the use of myths, which are an example of how in antiquity men tried to understand the mysteries of life; myths which were developed over generations to help people understand the human mind.

Hence, primarily, religion was a practice which evolved from these myths over time. This does not mean that important spiritual figures, such as Jesus of Nazareth, were myths; in fact, they were actual extraordinary people. However, with the passing of time, these spiritual figures evolved into a mixture of history and myth, to eventually fit into the religion which would use them as religious leaders, as was the case with the Christian religion.

Before going deeper into the subject, it is of the utmost importance to take a look at the origin of the Christian religion. This analysis is important because it is the starting point of all that follows. Obviously, in this Introduction it is impossible to give all the details; however, those who would like to delve further into the subject of the evolution of Christianity can read my previous book, The Other Side of the Judeo-Christian History.

Up until the second century after Christ, there were many manuscripts which in one way or another described Jesus's life and teachings. However, despite this, there was no manuscript which was biographical or written by someone who lived in Jesus's time. In fact, historically speaking, the New Testament Gospels are very difficult to understand because they are not historic in the conventional sense of the word but rather prophesy historicised, which is a form of reconciliation between the historical Jesus and the doctrine on which Jesus and the doctrine on which Christianity was to be built later on.

In other words, these theological and political compromises were made by the authors of the New Testament Gospels themselves. An example is the fact that in those days it was very challenging for evangelists to interpret Jesus's teachings through the prophets' words, which more often than not were not very convincing. These led to certain biblical misinterpretations which will be investigated later on.

Hence, it is essential to be very careful when reading the Gospels, especially to distinguish between Jesus's words as opposed to other biblical sequences which were added, modified or censored by others much later on.

It all started when, after the Jewish uprising of the year 70 AD and the disastrous insurrection of the Jews against the Romans in 135 AD, Jerusalem was transformed into a pagan Roman city and as a consequence the Jewish religion was nearly vanquished. In fact, out of the three doctrinal schools of Judaism (the Pharisees, the Sadducees and the Essenes), only the Pharisaic rabbinical school remained. Eventually, this latter doctrine was reformed and became the basis of modern Judaism.¹

However, not everybody agreed with this new school pertaining to the Pharisees, especially the Jews who had accepted Jesus of Nazareth as the prophetic Messiah. This led to a rivalry between the two sides which in turn led to the expulsion of the Christian Jews from Moses's religion. These Christian Jews were known as the Ebionites and today, a number of biblical scholars associate them with the Essenes of Qumran who will be examined in greater detail later on.

The new Judaism which evolved from the Pharisaic rabbinical reformation from 70 AD onwards was different from the Judaism practiced in Jesus's times. Therefore, the Judaism found in the New Testament written during the times of this aformentioned reform, is not the same Judaism Jesus knew.²

This difference offer a great disadvantage to those who want to study Jesus from a conventional historical point of view because Jesus's teachings were based on the pre-reformed Judaism, not as presented in the New Testament under the doctrinal influence of St Paul (c.3-63 AD) who, despite being known as an Apostle, never met Jesus.

Hence, it is very important to keep this religious schism in mind because it was here that the great division between the first Christian Jews (the ones who followed the Apostles) and the Hellenic Christians (the converted Greeks and non-Jews who followed St Paul) came into existence.

The doctrinal turmoil was also due to the writings and studies of Hellenistic Christians during the first three centuries of Christianity who were greatly influenced by the Greek school of thought of St Paul. In fact, later on, the Gospels of the New Testament were built not on the teachings of the Apostles but on that of St Paul.

This happened because the theological rift between the schools of thought of St Paul and the Apostles was eventually won by the former which gave them the privilege of writing history. The predominance of one particular doctrine was also confirmed historically.

In fact, according to St Epiphanius of Salamis (c.315-403), the Ebionites, who are associated with the Church of Jerusalem and therefore the first Christian Jews of Jesus's times, believed that St Paul set the Hellenic Christian cult in an amalgamation of Greek mythology and archaic Judaic doctrines taken from the Old Testament.³

St Paul teachings were so different from those of the Apostles that they were mentioned even in the New Testament. For example, it is know that St Paul established the church of Ephesus (Acts 18:19-20; 19:5-7) where he stayed for a relatively long period of time.

The historian Eusebius of Caesarea (4th century AD) says that John, Jesus's most loved disciple, together with Jesus's mother, Mary, also lived in Ephesus, until Emperor Trajan's days (98-117 AD).⁴ The indications are that although John the Apostle and Jesus's Mother spent a long time living in Ephesus, they were never consulted by St Paul.

One wonders what the reason behind this was. Perhaps it was due to a misunderstanding between them. In fact, in the First Letter of St John there is an alarming inference to certain Christian preachers who had moved away from the teachings of the Apostles:

''They went from us, but they were not of us;

for if they had been of us,

they would have continued with us; but they were out,

that it might be plain that they all are not of us.''

- 1 John 2:19

Nowadays, many experts in Bible studies are convinced that in this excerpt St John is referring to St Paul. Nevertheless, it should be realised that the theological dispute which had risen between St Paul's teachings and that of the Apostles was won by the former.

In the meantime, the Roman Empire of the third Christian century was becoming more militarily weak. However, with the arrival of Emperor Constantine the Great (c.272-337), the situation would change drastically. In fact, during his reign, Constantine introduced a political manoeuvre which would impact on the Roman Empire's stability, and as a result St Paul's Christianity would transform itself into the Catholic Church of today.

In this period, Hellenistic Christians in Rome were increasing daily due to the liberty they enjoyed under the above-mentioned emperor. In contrast, Constantine himself never converted but continued to follow the pagan cult of Sol Invictus (Unconquered Sun, the official sun god of the later Roman Empire) until he breathed his last.

Notwithstanding, Constantine knew that to strengthen his power he had to combine all the divided Christian groups together (including the Arians and the Catholics). He did so by founding the first Christian International Council to establish the official teachings of the Hebrew prophet Jesus, the so-called ''Christ''.

The council took place in Nicaea, in 325 AD (nowadays Iznik in Turkey), where the emperor and his bishops decided that all the Gospels which went against the emperor's politics and against the Christianity created by St Paul (actually built upon the pagan religion of Mithra which will be discussed in this chapter), had to be abolished and completely eradicated.

In order to be on good terms with the Hellenistic Christians, Constantine launched various laws from which the Roman Christian establishment could benefit. These included fiscal advantages, legal privileges, together with other benefits advantageous in all areas of society.

As a result, Roman citizens, who up till then were still practicing the pagan religion of Mithra (Mithraism), started considering the new religion in a more positive light. This led to the new Christian religion becoming a popular cult (a new version of Mithraism) and provided the grounds for the amalgamation of Mithraism with St Paul's Hellenic Christianity, one of the greatest manipulations found in the story of Christianity.⁵ In actual fact what was Mithraism?

Mithraism was a Syrian cult that originated from Persian Zoroastrianism which was eventually introduced in the Roman Empire around the year 67 BC and which continued to be practiced for several centuries.

Mithra, the Persian god of light and wisdom, was born to a virgin in a cave on December 25ᵗʰ. When he grew up, he sought endlessly to illuminate mankind; he had twelve disciples but then he was betrayed by one of them, given the death sentence, buried and then resurrected.

The Mithraic religion also believed that at the end of time, Mithra would return to pass final judgement. Mithra was referred to as ''the Saviour'' or ''the Mediator'' and sometimes he was symbolised as a lamb.⁶ His doctrine included baptism, consumption of the Eucharist and the belief in a saviour god who died and rose from the dead to be a mediator between God and Man. Followers of this religion believed in resurrection and in a universal judgement and as a result of this also believed in heaven and hell. In their rites and ceremonies, followers used candles, incense and religious bells.

Though the early Roman Church did its utmost to hide these uncomfortable coincidences from people, there were some pagan Roman thinkers who noticed the close similarities and accused the Hellenic Christians of following the Mithraic religion instead of the true teachings of Jesus Christ.

At this point, those in power within the ecclesiastic Roman religion felt the importance of abolishing this dangerous front which was threatening their power. They needed to eliminate these ''circulating rumours'' to be able to control the masses with more ease. The answer lies in the introduction of the (false) concept of hell. Eventually, this distorted concept was addded to the Gospels chosen by Constantine the Great to form part of the New Testament.

The introduction of the myth of hell within the New Testament dates back to around the year 700 BC (where the Etruscan civilisation flourished in the vicinity of Rome). The Etruscans were greatly ahead of their times with a far more sophisticated culture than that of other civilisations of their time. However in time, the Etruscan civilisation was absorbed by the Roman Empire. The amalgamation was not straightforward due to the fact that the Etruscans resisted being taken over by the Romans. Inevitably, war between the two ensued.

It is important to note that one of the distinguishing characteristics of the Etruscans was their art forms which included the use of clay and beautiful frescoes painted on tomb walls. One of their beliefs was that, after death, the spirit moved on to a peaceful celestial place of eternal bliss.⁷ These beliefs were immortalised in the frescoes found in 1985. However, archeologists did not find only beautiful frescoes on the tomb walls but also scenes of horror which went against the beliefs of the Etruscans.

It all started when suddenly the Etruscans found themselves being attacked by the emerging Romans intent on destroying the Etruscan population mercilessly. The Etruscans, predominantly pacifists, were traumatised by all that was happening around them. It led them to paint the Romans in the midst of raging fires, depicting them as wild animals, as blue-coloured devils with decomposing bodies killing the Etruscans in bloodthirsty orgies. The Etruscans created these frescoes so that their leaders would remind their people what would happen to them if they did not win the battle against the emerging Roman Empire.⁸

When these horrifying scenes were found in 1985, archeologists were very surprised because the scenes they had found were similar to the Christian depictions of hell of today. Detailed analysis of the frescoes revealed that Hellenic Christians did in fact copy their mythical representations of hell from these Etruscan frescoes.⁹

The story unfolded thus: when the Etruscans were defeated by the Roman Empire, and eventually absorbed into it, the Hellenic Christians – who were now in Rome – started merging and combining their faiths and beliefs with other pagan religions, among which was the Etruscan one and its apparent vision of ''hell''. The ecclesiastic Roman hierarchy duly adopted these Etruscan images of terror as its political representation of hell. In fact, in the year 1500, in Orvieto, once the capital of the Etruscans, the Christians built a cathedral in which they painted a number of frescoes representing infernal places full of blue devils identical to those found in Etruscan tombs.¹⁰

Naturally, these depictions of hell are merely representations created by people who, in the past, used them for various reasons. However, for religious people who were in influential positions, these representations of hell provided a formidable weapon with which they could continue to instigate fear and thus exert more power and control over the masses with more ease. In fact, many philosophers and historians of the time left many writings regarding this. Polybius, a Greek statesman and historian (c.200-118 BC), had this to say about the collective fear of hell:

''Since the multitude is ever fickle, full of lawless desires, irrational passions and violence, there is no other way to keep them in order but by the fear and terror of the invisible world; on which account our ancestors seem to me to have acted judiciously, when they contrived to bring into the popular belief these notions of the gods, and of the infernal regions.''¹¹

The famous Roman historian Titus Livius, also known as Livy (c.61 BC-17 AD), says more or less the same things as quoted above. However, he adds that due importance must be given to the intelligent creativity of the Roman king Numa Pompilius (c.753-673 BC), because it was he who invented the fear of the gods, as ''a most efficacious means of governing an ignorant and barbarous populace''.¹² It could be inferred that king Numa Pompilius's idea of hell may have influenced the infernal frescoes that the Etruscans created when the were brutally attacked and massacred by the Roman Empire.

Doubtlessly, there is much more to be said about this historical account, especially about the manipulation of facts and the credibility of Christianity itself. This lack of concrete evidence in the Christian religion was so common among the thinkers of the times that in Rome, the humanist Desiderius Erasmus (1466-1536) was surprised when he realised that the foundations of the Christian faith were being discussed with great scepticism by a number of cardinals. Cardinal Pietro Bembo (1470-1547), when still secretary to Pope Leo X (1513-1521), warned the humanist Jacopo Sadoleto (1477-1547), that he had to avoid reading St. Paul's Letters entirely:

''Put aside these frivolities,'' cardinal Bembo told Sadoleto, ''as such absurdities do not honour a man of dignity.''¹³

There was even a rumour that Pope Leo X was quoted as saying:

''It has served us well, this myth of Christ.''¹⁴

Such shocking statements persisted. Another example comes from the pen of the bishop of Norwich, George Horne (1730-1792), who wrote in his diary:

''Religion is simply a ploy to keep the people in line. Christianity is good for nothing but to keep societies in order, the better that there should be no Christ than that is should disturb societies,''¹⁵

Then in France, in 1729, the exemplary priest Jean Meslier (1664-1729), who died a pauper because he left all his belongings to the parish under his care, wrote in his testament that St Paul's Christianity was built on corruption, that this religion was simply a tool used so that the ecclesiastical hierarchy could control the masses with more ease, that the Gospels were full of contradictions, that their texts were inaccurate (a statement explored later on) and that the Church doctrines were simply absurd.¹⁶

In addition, in 1971, theologian Hans Küng (1928-), a priest and a prominent professor of Ecumenical Theology, declared:

''It has now became quite clear that the conception of continuity, authority, infallibility of the Church and the Church's teaching, on which there has not been sufficient reflection, has led the Catholic Church into a dangerous tight corner.'' ¹⁷

The controversy continued. In fact, religion began to be investigated and analysed in science and modern philosophy too, once this became possible in the Victorian England of the 19ᵗʰ Century.

It all started in the year 1858, when the naturalist Charles Darwin (1809-1882) published his famous work, The Origins of Species by Means of Natural Selection, and later, in 1871, The Descent of Man. In his scientific studies, Darwin threw light on the controversial Homo sapiens when he affirmed that modern Man was not a descendent of the biblical Adam but evolved from monkeys or chimpanzees.

Hence, Darwin's scientific findings continued to accelerate the notion already popular at the time, that the Judeo-Christian theology was irrelevant as it was built on (a) myth.¹⁸ With his scientific discovery, Darwin challenged and changed ontological thought forever, that is, the philosophical study of the nature of being, a study which many thinkers continued to pursue.

One of the great thinkers to build on these thoughts was the German philosopher Friedrich Nietzsche (1844-1900). Nietzsche followed the philosophical notion that everything evolved so that truth and moral truths were therefore relative, subject to changes according to the needs of those in power, especially those who control religion.

This concept was emphasised in his work, On the Genealogy of Morals (1887). In this work, Nietzsche specifically challenged and attacked the roots of Judeo-Christian values by declaring that they were nothing but pseudo-historical products which came out of a superficial morality. Eventually this (pseudo) ''transcendental authority'' was imposed on the ''mediocre mass of humanity'' in order to acquire and ultimately guarantee absolute power.¹⁹

In effect, Nietzsche was that the Judeo-Christian history was narrated in a way to enable the clergy and religious leaders to gain power over the masses. This process, according to Nietzsche, was facilitated by doctrines and false dogmas which eventually established themselves as ''dogmatic truths''.²⁰

According to Nietzsche, as a result of these religious dogmas, it was only a matter of time before the God of Western religion ceased to exist in scientific civilisation and Western philosophy. Nietzsche's prophecy soon became reality. This revolution in philosophy was instigated by one of the greatest thinkers of all time, the physicist Albert Einstein (1879-1955). The following is part of an article which Einstein wrote for The New York Times Magazine on November 9th, 1930, which eventually appeared in his book, The World as I See it (1949):

''In this sense I am speaking of a religion of fear: This, though not created, is in an important degree stabilised by the formation of a special priestly caste which sets itself up as a mediator between the people and the beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or a privileged class whose position rests on other factors combines priestly functions with its secular authority in order to make the latter more secure; or the political rulers and the priestly caste make common cause in their own interests.

Common to all this these types is the anthropomorphic character of their conception of God (attribution of human characteristics). In general, only individuals of exceptional endowments and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it.

The beginning of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this.

The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no god conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the 'heretics' of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries, as atheists, sometimes also as saints.

The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events – provided, of course, that he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social and moral religion.

A god who rewards and punishes is inconceivable to him for the simple reason that a man's actions are determined by necessity, external and internal, so that in God's eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A man's ethical behaviour should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in poor way if he had to be restrained by fear of punishment and hopes of reward after death.²¹

As can be seen from this detailed analysis, Nietzsche anticipated the direction modern Man would take. Consequently, according to this brilliant German philosopher, unless there was a spiritual entity to substitute the religious Western God who could fall under the category of the Absolute One (the Oriental Brahman, discussed further on in this work), everything can be categorised as relative or even worse, as absolute nihilism (total nothingness).

Nonetheless Nietzsche also believed that because of the fear of this absolute nihilism, man was capable of changing himself into a ''divine being'' (the Oriental Brahmanic concept of atman), an alternative to the religious God who was now ''dead''. In other words, Nietzsche was saying that this religious God who had been projected outside man, could now be born in him (in his consciousness), in which state man could finally give the last reason for his existence and the existence of the universe; a cosmic vision which is found in Oriental spiritual thought, as will be seen presently.

One of the philosophers who followed in Nietzsche's footsteps was the German philosopher Martin Heidegger (1889-1976). In fact, Heidegger had no time for a religious god but in accordance to Oriental thinkers he regarded Being (Sein in German) as the Supreme Reality (the Oriental Brahman)

In this regard, Heidegger claimed that this Supreme Reality was not a Being related to reality as we know it, but as ''Everything without Everything'' (Brahman) and therefore, according to Heidegger, it would be more precise to call this Being the ''Nothingness'' or ''Emptiness'' (Sanskrit, shunyata), as defined by Oriental mystical thinkers.

This idea of ''Nothingness'' comes from the fact that everything seen in this world and in the cosmos is only the phenomena of appearance (Sanskrit, maya). Therefore these phenomena, could not have any final reality on their own and because of this, they cannot ever inherit any eternal existence.²²

This Emptiness or Nothingness, describe by Heidegger is the ''Nothingness completed from Everything'', otherwise known by Oriental mystical thinkers as ''Brahman''. To experience this Nothingness (which is not the same as the non-existent nothingness or nihilism), Heidegger suggests cultivating what he called ''primordial thought'' which would enable us to hear and understand the grand silence and eternity within us;²³ teachings which will be analysed further on in this work.

It can be seen that Heidegger's thought compliments the mystical Oriental thought perfectly, showing that the Ultimate Reality (Brahman) transcends all forms of logical philosophy and all forms of language (as thought also by the Chinese Tao described later on). This teaching is so universal that the concept is also taken up by Western thinkers.

One of these Western thinkers was the Australian Linguistic philosopher Ludwig Wittgenstein (1889-1951), whose work Logical-philosophical Treatise (1921), shows precisely how futile it is to ponder ideas which go beyond their own facts. According to Wittgenstein, all the information taken from the external world, such as theology, is based only on the arbitrary data gathered by the empirical senses of the human brain.

Consequently, because the Ineffable (God, Brahman, etc) is beyond any human intellectual capacity, theology – and hence all religion which is built on it – cannot be the interpreter of the Ineffable, and as such cannot have any spiritual authority or religious power.

Oriental mystic thinkers understood this linguistic concept well. In fact, the latter were not reluctant to go beyond the structural logic of the human intellect: reason, which reflects the thoughts pertaining to the modern physics of today.

In fact, mysticism or Oriental thoughts are surprisingly similar to the physics practiced nowadays, especially that of quantum mechanics, due to the fact that both of them try to systematically understand the true nature of things. In actuality, on the one hand, modern physics concentrates on external phenomena from an objective of view, whereas mysticism or Oriental thought concentrates on internal phenomena from a subjective point of view.

These two visions are so similar that a number of contemporary scientists assert that modern scientific literature and Oriental Brahmanic thought are practically indistinguishable. One of them is the philosopher of science Willis Harman (1918-1997), who declares that modern metaphysics is becoming more similar to the mystical vision of Oriental thought, rather than the ''logical one'' pertaining to Western thought. This belief is also sustained by the Nobel prize winner, physicist Erwin Schrödinger (1887-1961), who proclaimed:

''I have no hesitation to declare that our material world is a metaphysical and mystical world.''²⁴

Even the sociologist Max Weber (1864-1920), states something similar, affirming that there is a great similarity between modern science and Oriental mysticism.²⁵

These two thoughts (theoretical physics and Oriental mysticism) are always in search of the common aim of unity (Brahman). In fact, theoretical physics search for this Unity from the outside through famous theories such as the Grand Unified Theory or The Theory of Everything, whereas Oriental mystical thinkers search for this Unity (Brahman) within themselves.

However, Brahmanic teachings were not thought only by the Oriental mystical thinkers but also by Greek philosophers among whom there were the Presocratics (those who came before the philosopher Socrates). In fact, it is with the latter that the first chapter of this writing begins.

Part One

Chapter 1

The early philosophical view of Classical Greece

If modern physics had been directed towards a more mystical world (as will be discussed later), up to a certain extent the same physics would demonstrate from where this science originated; an origin which took place around 2500 years ago, both in Classical Greece as well as in the Oriental World. Consequently, before taking a look at Oriental philosophy, it is vital to look at the origin of Western philosophy; and if the West is mentioned, then the early philosophical thought of Classical Greece cannot be ignored.

Following the poet Homer (9-8 BC?), but before the philosopher Plato (c.428-348 BC), there was a very mysterious period in the history of Classical Greece, a period where philosophers did not only talk and philosophise together, but used to act, sing and contemplate their thoughts, and with the ensuing energy that accumulated, they healed one another's needs. They also practices sacred rituals, at the same time using all available techniques to help them find the divine source of reality, this being synonymous to the teachings in the Oriental world.¹

It all started around the year 4500 years before Christ, when Arian tribes living in the steppes of the Caucasus (an area found between the Black Sea and the Caspian Sea, where Asia and Europe merge), were already generating an impersonal and invisible Force which they felt existed in Nature and within themselves. Later, when these tribes went to live on the Indian subcontinent, they referred to this force as the ''Ultimate Reality'' or ''Brahman'' which means a divine entity which transcends everything and with which all the elements in the world and of the cosmos are held together together according to the laws of Nature.²

This Oriental teaching was so widespread, especially by the philosopher Kapila (550 BC?) – who was the founder of the Samkhya philosophy, one of the six schools of the Vedas (sacred Hindu texts) – that many Presocratic thinkers such as Pythagoras (c.580-500 BC) were already used to these teachings. The Indian philosopher Swami Abhedananda (1866-1939), describes the teachings in the following manner:

''Kapila is known as the father of the doctrine of evolution because he is the first who gave the logical arguments for the support to the doctrine. It is believed that Kapila lived long before the Greek philosophers Plato and Pythagoras were born. Some of the Oriental scholars are of the opinion that the Greek philosophy drew a great deal from the philosophy of Kapila, and Kapila's psychology as well as the principle of cosmology, are the most ancient ones in the world. Though the idea of evolution existed long before Kapila and also before Plato and Pythagoras, yet Kapila was the first who thought by observation and experiment how to solve the mysteries of the universe... The fundamental principles of the Buddhist philosophy also depends upon the Samkhya theory.''³

Now, according to the Ashram Vidya Order of Raphael,⁴ the fact that Plato learned from Pythagoras – the latter having spent some time living on the Indian subcontinent to study Oriental philosophy – shows that Plato could not help but be influenced by these teachings of which Buddhism was a part.

It is not surprising therefore that early Greek philosophy, especially the Presocratic one, had a great resemblance to Oriental doctrines. In fact, in harmony with Oriental thinkers, the Greek philosophers preferred to seek meditative silence, and instead of talking about their philosophies, they actually experienced their own philosophies in practice.

This had to happen because other great thinkers including Parmenides (c.515 BC), Empedocles (c.490-430 BC), Heraclitus (c.540-480 BC), and the aforementioned Pythagoras, were all philosophers who had already formed direct contact with mystic and shamanic practices found in Asia Minor and in Egypt respectively. In fact, at the early age of 22, Pythagoras was already studying in Egypt where he lived for thirteen years.⁵

At this point the question arises as to what was being thought in Egypt at that time.

Ancient Egyptian learning was already at an advanced stage. For instance, they had already identified and given a name to the spirit or the soul of man; a soul which they referred to as ''Ba''. This Ba could be experienced even while the human being was still alive.

To experience this soul, Egyptian priests went to a quiet place and by practicing a certain technique, entered a meditative state described as ''qed'', a state which in normal circumstances would be understood as meaning ''sleep'', but which in the context of this ritual, indicated meditation, or trans; a state also achieved by Oriental mystics.⁶ In other words, Ancient Egyptians were already saying that after death, the human spirit, freed from the body, would continue living under the form of Ba, forming part of the ''Radiant Source of Everything'' which in the Oriental world it is referred to as ''Brahman''.

This Egyptian belief corresponded perfectly with the belief held by the Greek philosophers of that time, amongst whom were the Presocratics and Socrates himself. In truth, according to Plato, Socrates emphasised that the main occupation of philosophers should be to focus on how to redeem the soul from the human body so that the former would be able to live freely in eternity.⁷

It was in this period that a group of philosophers from the Greek colony of Miletus in Asia Minor, started thinking about the cosmos in a new light. In fact, their epistemology (the theory of knowledge) was so novel they could not give it a name. These philosophers were becoming known as ''phusikoi'' or ''the naturalists'' (philosophers who sought to explain things according to the natural world around them).⁸

They questioned, for example, why the earth is as it is, and from such questions, these thinkers were convinced that their studies, especially those on the beginning of the cosmos, could reach significant solutions. In fact, philosopher Parmenides of Elea (5th Century BC) believed that the cosmos was eternal and hence, nothing could become or dissolve into nothingness; that reality is continuous and that everything is One (Brahman).⁹

Although these naturalist philosophers were never able to prove their theories (the same applies to philosophers today), some of their thoughts were remarkable. An example of this can be seen in the way philosophers Thales (6th Century BC) and Anaximenes (c.545 BC), in an attempt to understand the basic principle of the cosmos, were already thinking with a scientific mind. In actuality, they were among a few naturalist Greek philosophers upon whose thoughts the foundation of Western scientific traditions were built.¹⁰

Consequently, together with these thinkers whose philosophy reflected Oriental thoughts to a great extent – that is, that nothing is separated in the cosmos but everything that exists is related to a United One (Brahman) – there appeared another great philosopher upon whose thoughts the foundation of Greek philosophy was based. This great philosopher was Socrates (470-399 BC).

In a similar way to Buddha (6-4th Century BC), Socrates was primarily interested in the concept of goodness. However, like the Chinese philosopher Confucius (551-479 BC), he always refused to define goodness.¹¹ Instead of analysing and defining the concept of what this virtue means, Socrates practiced the virtue with his own life. In fact, when once asked to define justice, Socrates answered:

''Instead of defining what is justice, I would prefer to live it with my own life.''¹²

According to what Plato passed on to us through his Dialogues, like Buddha, Socrates was likely aspiring to attain the transcendental notion of absolute virtue which, however, according to Oriental mystical thinkers, cannot be reached or expressed without a spiritual discipline such as meditation. Plato declares:

''Many a time, he (Socrates) would leave everything and go somewhere where he could be still and alone.''¹³

Socrates believed in this practice to such an extent that he preached to his disciples that each one of them should converse with himself in solitude or else in small groups. This meditative discipline led the concept of thought to its limit but it was only possible if the Higher Self of the practitioner was authentic and honest.

In Oriental thought, especially in the sacred books of the Upanishads, this Higher Self is called ''atman'' (Sanskrit), which is the essence of man's inner self but which at the same time is devoid of any connection with the human intellect. In fact, in order to distinguish the intellect from the Higher Self, Socrates invented what is nowadays referred to as ''dialectic conversation'' or the ''dialectical method'', a rigorous discipline designed to identify and recognise false conceptions or different faiths which emerge from the intellect, an example of which is religion.

Consequently, conversations with Socrates seemed exorbitant, especially for those who challenged him with impertinence or with a conviction that they would win the argument. Socrates would not have allowed them to leave without shredding to pieces any argument they had put forward.¹⁴ Socrates did this not to humiliate his interlocutor but to demonstrate that man could never take a conclusive position in an argument, a belief contrary to that pertaining to dogmatic theology.

Socrates's dialectical method was therefore similar to a rational version of the Indian Brahmodya which means ''all that associated with Brahman''; a discipline which goes beyond words. As a result, although Socrates's disciples used reason as deeply as humanely possible, something would elude them, thus making them realise, through Socratic dialogue, their own ignorance.

In effect, Socrates did not consider this lack of knowledge as a form of intellectual delusion but as a means to instigate man to question and interrogate himself more about human prejudices, for if he did not perform this exercise, man would have a superficial and senseless life. As Socrates himself admitted to the court condemning him to death:

''The greatest good of a man is daily to converse about virtue, and all that concerning which you hear me examining myself and others... Life which is unexamined is not worth living.''¹⁵

With these words Socrates emphasised that for man to move forward and improve he needed to base his arguments on doubt (aporia in Greek) instead of basing his arguments on pseudo-certainties such as religious dogmas. Socrates's wisdom consisted therefore, not of teaching different subjects but on teaching man how to think in an alternative way.

Another philosopher who learned much from Socrates was Plato, although the latter's philosophical thoughts eventually took different paths. Essentially, Plato's philosophy is quite reconcilable to that of other philosophers', which is to say his philosophy was built on a number of other philosophers' ideas, amongst whom feature the Presocratics and other philosophical sources.¹⁶

For example, it was from the mathematical concepts of Pythagoras that Plato borrowed the idea that Nature is ''essentially mathematical'', that mathematics is in Nature. However, he then continued to elaborate on the idea. In fact, mathematics and demonstrative geometry influenced post-Socratic philosophy so noticeably that geometry was considered the fulcrum of all intellectual activity as well as the basis of post-Socratic Greek thought. This principle was written on the door of Plato's Academy in Athens, where a Greek sign reads: ''Let no one untrained in geometry enter here.''¹⁷

This hypothesis became so widespread that from Plato onwards, several Greek philosophers believed that mathematical theorems were the expressions of the religious God known today and that the geometric forms of these theorems are the manifestations of Divine beauty. It is because of this that Plato once affirmed that ''God is a geometrician''¹⁸

This new frame of thought had such a great impact that post-Socratic geometry continued to influence both Western philosophy and science up to modern times. Evidence of this can be seen in the fact that the Elements of the Greek mathematician Euclid (c.300 BC), was the standard book found in all European schools and its geometry was considered the true nature of the cosmos for more than two thousand years.

It was another genius, Albert Einstein (1879-1955), who convinced philosophers and scientists that geometry did not come from Nature, or rather that geometry was not the manifestation or the work of God but simply an imposition on the human brain to better rationalise the world around him.

This premise was emphasised by another mathematical genius, the Austrian logician and philosopher Kurt Gödel (1906-1978), who discovered that although mathematical systems produce results that should be accepted as correct, on the other hand, these conclusions can never be totally proven. This assumption stems from the fact that the observer who makes his own analysis is always trapped in the totality of the system which he is analysing.

Indeed, for such a problem to be solved, the observer must move out of the system. However, this cannot be done because the logic (in this case, the observer), cannot transcend itself (move out of the system) and at the same time remain logical.¹⁹ To simplify this concept, the physicist and philosopher of science, Henry Margenau (1901-1997), provides this description:

''The central recognition of the theory of relativity is that geometry is a construct of the intellect. Only when this discovery is accepted can the mind feel free to tamper with the time-honoured notions of space and time, to survey the range of possibilities available for defining them, and to select that formulation which agrees with observation.''²⁰

In other words, Einstein, Gödel and Margenau believed (as many other scientists admitted), that the Presocratics and Socrates himself were right in their proposition of the Absolute and Ultimate Reality, as opposed to Plato and his disciples' logic that included the Christian Neoplatonics who existed from the first Christian century onwards. This idea was generated from the fact that the post-platonic logic can never dictate or teach (through theology) what the Ineffable is (God or Brahman) because logic cannot transcend itself and at the same time remain logic.

Nonetheless, it was this post-Platonic logic that ultimately prevailed and formed the Judeo-Christian thought known today which includes the dualistic notion of the Western religious God who is prompt to cast into hell all those who not obey the ''logical rules'' of religion.

This aberrant logic not only dismisses the Supreme Being (Brahman) referred to by the Presocratics, Socrates, Oriental wise men and Jesus of Nazareth (as will be seen later), but continued to assimilate several other philosophers through the times, as the British philosopher Bertrand Russell (1872-1970) declared:

''The combination of mathematics and theology began with Pythagoras. It characterised the religious philosophy in Greece, in the Middle Ages, and down through Kant. In Plato, Aquinas, Descartes, Spinoza and Kant there is a blending of religion and reason, of moral aspiration with logical admiration of what is timeless.''²¹

Contrary to proto-Christian Greek philosophers and those mentioned by Russell, namely Plato, Aristotle (382-322 BC) and Plotinus (205-270 AD), the Presocratics were (subconsciously) followers of the Oriental concept of Brahman, which lay far ahead of any logic which could be used by philosophy and religion.

In fact, Brahman can only be reached through meditation in absolute silence, without the need of any religion. For this reason, philosopher Epicurus (341-270 BC), set up a community outside Athens near the original Academy so that his disciples would be able to live a quite lifestyle devoid of any mental disturbances which life in a busy, noisy, city affords.

During the same time, the founder of the Stoic philosophy, Zeno of Citium (c.335-263 BC), in the Agora of Athens, taught the philosophy of ataraxia (Greek), which is ''the lucid state of robust tranquility'' characterised by ongoing freedom from distress and worry. In other words, this is the same teaching that Buddha taught together with general Oriental thought. In fact, the main aim of the Greek Stoics was to reach total serenity through meditation, together with a disciplined, sober life.²²

This is the virtue of prosoche (Greek) which means, ''to give absolute attention to the Higher Self'', so that the individual reaches that mystic dimension through which he forms part of the Absolute One (Brahman). In this regard, Epicurus's disciple, Metrodorus of Lampsacus (c.331-278 BC), had the following to tell his students:

''Your life might be a short one; but through meditation and a sober life in tune with nature, you can understand what the infinite is through space and time; hence, you can see the past and the future at the same time.''²³

For the Stoics this thought meant that reality animated through the ''divine breath'', with which Zeno referred to as the ''logos'' (reason) or ''pneuma'' (spirit). Therefore these philosophers taught that man, instead of turning against destiny or trying to ''measure'' God's dimensions through mathematics and philosophise him through logic and religion, should follow the ''river of life'' (the cosmic flow, or the Chinese Tao, which will be examined later on), so that he himself can form part of the pneuma in harmony with the eternal logos; a belief which reflects Oriental philosophy perfectly.

It can be seen that Presocratic thought, that of Socrates, as well as other important Greek philosophers – such as the Oriental mystical thinkers – all looked at the world and at the cosmos as One Entity (similar to quantum physics explored further on); and though there are many different astral, cosmic and spiritual entities in the cosmos which manifest themselves in different ways, they all finally form part of the same Ultimate Reality which in the Orient it is called ''Brahman''.

On the other hand, Plato's thought, together with that of other proto-Christian Hellenic thinkers who came afterwards, regarded the world with a dualist perception; a distorted perception which divided man and the world in two – the mind and the body, our world and the world above, heaven and hell, us and them, the good and the bad, etc – a distorted thought which did not reflect the true teachings of Jesus.

This was not a claim made only by Jesus. In fact, modern physics presumes that the division of nature into separate objects does not make any sense but that on the contrary, every object the exists forms part of a continuous change; a cosmos that has to be visualised as a whole entity: spirit and matter at the same time, a Cosmic Consciousness that manifests itself in everything and everywhere.

All this demonstrates that according to the Presocratics, the Buddhists, the Oriental thinkers and also Jesus, an illuminated person or a person who has the kingdom of heaven within himself (a topic discussed later on), must never resist Cosmic Consciousness or the ''river of life'' (the Chinese Tao), but should believe what was imparted up to a certain extent in the Our Father prayer of Jesus himself, that is, ''Thy will be done on earth as it is in heaven...'' (Matthew 6:10). This should be invoked without being ''anxious about tomorrow, for tomorrow; will be anxious for itself'' (Matthew 6:34); a thought which also reflects the wu-wei concept of Tao (a theme also discussed later on).

The teachings of Jesus, together with all the teachings described up to now, are so universal, that the more one studies Presocratic thoughts, Brahmanism, Buddhism, Taoism and the many other Oriental doctrines, the more one realises that all these emphasise more or less the same beliefs; beliefs that nowadays are also sustained by modern physics, which will also be studied further on in this work.

In the meantime, however, it is high time to take a look at the Oriental world and focus in more detail on the philosophical thoughts which evolved in these lands.

Chapter 2

An overview of Oriental philosophy

Classical philosophy which emerged from the Indian subcontinent can be regarded as having started around the year 800 before Christ. It eventually reached its peak during the first centuries of the Christian era.

Traditionally, Indian philosophy is known as ''darshana'' (Sanskrit), which means ''sight'', ''vision'' or ''vision of reality''. Therefore, this philosophy points out that through his ability, man is capable of visualising metaphysical truths through his Higher Self, known in Sanskrit as ''atman''. The moment of realisation is hence the realisation of the Higher Self in total harmony with the Absolute One, that is, Brahman.¹

This philosophy originated around the year 2000-1500 BC when a number of Arian tribes from the Northwest of India started developing their first sacred rituals; rites which were built on the Veda thought (''Veda'' means ''an interrupted stream of wisdom''). Later on, these rituals continued to be developed by a group of people called ''Brahmin'' (Brahman's thinkers), from whom there eventually emerged a number of anonymous sages known as ''the visionaries of the Vedas''. They were referred to in this way because they were the ones who started writing the first sacred scriptures of the Vedas.²

There are four main Vedas written in different periods, probably between the year 1500 and 1200 before Christ. The oldest amongst them is the Rigveda (knowledge), written in old Sanskrit which is the sacred Indian language. These Vedas remained the highest religious and philosophical authority of Indian Brahmanism, Hinduism and Buddhism.³

From the thoughts of the Vedas, there emerged also those referred to as the ''six Darshanas'' or ''ways of seeing things'', usually called the six systems or six different schools of thought. These six schools of philosophy are the six instruments of true teaching or the six demonstrations of Truth. The six classical Indian Darshanas are the Nyaya (Rule or Method), the Vaisheshika (the Particular), the Yoga (Union), the Samkhya (Enumeration or Number), the Mimamsa (Critical Reflection or Investigation) and the Vedanta (Conclusion).⁴

It would obviously be impossible to focus and elaborate on all of the Darshanas in this chapter but the essence of all these thoughts can probably be found in the Vedanta because the Vedanta is considered the most evolved Darshana among them, from which eventually emerged the sacred texts of the Upanishads, the last general teachings of ancient Indian thought (Brahmanism and Hinduism). This teaching is called ''shruti'', which means ''revealed literature'', a very old philosophical work which precedes even Classical Greek work.⁵

Basically, the Upanishads deal with the Ultimate Reality and the relationship of man with the Reality which is Brahman: the All in One and the One in All, the Nothingness in the Absolute and vice versa.

Doubtlessly, this is a very ambiguous concept for Westerners to understand; however, the concept is explained clearly by one of the sacred books of the Vedas, the Chandogya Upanishads, where it is mentioned in one particular sequence that:

''In the same way that a lump of salt dissolves into water and ceases being something distinct from water; so the separate Self ceases to be separate; it becomes One with the great Being that is infinite and eternal consisting of consciousness (Brahman). In fact, the sperate Self originated from Brahman and merely returns to its place of origin.⁶

As can be imagined, in the Oriental sacred texts there are several parables which help better understand the idea of Brahman. One of them recounts that once upon a time, six people who had been blind from birth were presented with an elephant. Since they would not see it, these people touched the elephant to try to describe it. The person who touched the elephant's feet said, ''An elephant is like a tree''. The person who touched its trunk declared, ''An elephant is like a snake... '' and so on for the rest, where each person described the part of the elephant he touched and matched it to something which he already knew, according to his experience.⁷

This is an allegorical story from ancient India where the six blind people symbolically represent the five senses together with the rational thought, of the human being, whereas the elephant represents Brahman which is the totality of everything.

This Indian fable demonstrates that the five senses together with rational thought, can never understand the ''elephant'' in its totality (Brahman) because Brahman is the multiplicity of the One and vice versa. This can be understood through the words of the Indian spiritual teacher and philosopher Sri Nisargadatta Maharaj (1897-1981), who asserts:

''The universe is Brahman, the One that underlies and makes possible all the multiplicity; the universal consciousness that is the soul of all existence. It is the primordial no-thingness from which all things arise, the one reality where oneness is all-inclusive; and includes all that is, or shall be. It is Brahman; the source of the entire cosmos and all cosmic activities relating to the emerge, existence and dissolution of the terrestrial phenomena that form the cosmic rhythm. And this ultimate reality is One-absolute and indeterminable.⁸

In Brahmanic thoughts one branch of Oriental cosmology is based exclusively on this concept. It is expressed in the Hindu myth of Lila, the Divine Dance, where Brahman is found transformed in the world. Lila is the rhythmic dance which manifests itself in neverending cycles (samsara or eternal recurrence), where the One becomes the All and the All becomes again the Absolute One. With the help of the Bhagavad Gita, which is one of the sacred Hindu Scriptures, the god Krishna describes the rhythmic dance of creation in this way:

''When Brahman's day is manifest, the multitude of living entities comes into being, and at the arrival of Brahman's night they are all annihilated.''⁹

From the mythological standpoint, the three most adored and venerated divinities in Hinduism are Shiva, Vishnu and the Divine Mother. Shive (the Supreme God) is the most ancient divinity amongst Hindu gods and can take many forms, also known as ''Mahesvara'' (Omnipotent God). The Mahesvara is referred to in this way because it can personify Brahman and all the divinities together, which ultimately form part of the Absolute One.

The most notorious appearance in this pantheon of the Gods is that of Nataraja, the god of dance. In common with the cosmic dancer Shiva, Nataraja is also the god of creation and destruction simultaneously, sustaining both with his never-ending rhythmic dance (the eternal recurrence of samsara). In fact Shiva's dance does not only symolise the cosmic cycles of creation and destruction but also the everyday mundane rhythms – from birth to death – which in Indian mysticism is understood to be the basis of all existence.

At the same time, Shiva is a reminder that all material and non-material forms are illusive, that is maya (Sanskrit), and are continually changing because Shiva creates and dissolves them through its own eternal dance. Shiva's dance is therefore the eternal cosmic dance, generated by the energy of the Cosmic Consciousness (Brahman) that manifests itself in divers forms. These forms then reappear and dissolve into each other from one form to another.¹⁰

Brahman, therefore, is the Absolute of Everything, and nothing functions if not through him. In the Rigveda, this magical force if called ''maya''.

The word ''maya'' (Sanskrit, māyā) is one of the most important terms in Indian philosophy; however today its meaning has changed because instead of continuing to be symbolised as a creative and magical force of Brahman, it is now referred to as the psychological state of all the falls under the illusion of reality. In fact, Oriental mystical thinkers say that as long as the world and mundane life continue to be confused with the true nature of reality, man will continue to fall under the illusion of maya.¹¹

Maya, therefore, does not mean that the world is an illusion but the illusion of how things are perceived. An example of this can be seen in the numerous amount of people who think that everything, all objects and events, are true and real forms of nature. However, despite this thought, it is not realised that all these forms are in fact various concepts of how all that falls under the schemas of human brain is categorised.

This hypothesis was also expressed by the physicist Albert Einstein, whose theory of relativity led philosophers and scientists to realise that ''logic'' is simply an imposition on the human brain through which man can rationalise things. Hence, from this aspect, maya is simply an illusion which is interchangeable with reality.

In other words, the only reality which exists does not have and form; indeed, it exists because it is ''nothing'' or because it is the ''emptiness of everything'' (Sanskrit, shunyata). This means that anything that can be...

Anton Sammut's Profile - Goodreads

The Philosophy of Cosmic Spirituality: As Taught by Buddha, Jesus, and the Greatest Spiritual Teachers of All Time by Anton Sammut - Amazon


r/AllAuthorsWelcome • • 2h ago

The Origins of Narcissism - The origins of narcissism lie in a person's attachment style. (Article by Erin Leonard Ph.D. - Reviewed by Jessica Schrader - Psychology Today)

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Excerpt from the first part of the article:

Everyone has narcissistic tendencies, yet if these tendencies are extreme, they can prevent a person from being an emotionally safe person in a close relationship, meaning it is difficult for them to perspective-take, have empathy in place of sympathy, be truly accountable, look in the mirror, and be aware of how their words and actions impact loved ones. They may also have a victim stance which protects them from having to take accountability because they rewrite history and place themselves as the “victim” in any scenario and you as the “villain.” This may lead them to unfairly attack and mischaracterize you. Yet, when all the smoke disappears, they move on like nothing ever happened.


r/AllAuthorsWelcome • • 22h ago

The Two Most Overlooked Causes of Addiction - What addiction may be trying to do for us (Article by Jason N. Linder, PsyD - Reviewed by Davia Sills - Psychology Today)

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182 Upvotes

Excerpt from the first part of the article:

Nearly half of U.S. adults showed problematic signs of at least one addiction in a given year. That was the finding of a 2011 study by Sussman, Lisha, and Griffiths. It predates the smartphone era, engagement-optimized algorithms, and legalized sports betting. I suspect the number has only grown. Epic Research (2026) found that diagnosed gambling disorder rose more than 60 percent in states that legalized sports betting since 2018, while it fell in states that did not.


r/AllAuthorsWelcome • • 2h ago

A Forgotten Remedy for Depression - Putting exercise back on the map as a means of managing depression. (Article by Justin Garson Ph.D. - Reviewed by Devon Frye - Psychology Today)

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There’s growing concern about the risks of antidepressants, including side effects and withdrawal symptoms. Many people who are taking antidepressants are now turning to deprescribing resources, while others who are experiencing depression are wondering whether they should start taking antidepressants at all or if there’s another way.

But there’s one remedy that hasn’t gotten the attention it deserves: exercise.


r/AllAuthorsWelcome • • 1h ago

Some adults' brains look older than their age, and gut biology may be part of the picture (Article by Eric W. Dolan - PsyPost)

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Some young and middle-aged adults have brain activity patterns that look “older” than their actual age, and new research suggests these differences are linked to thinking skills, mood, and the gut. Adults with older-looking brain patterns tended to score somewhat lower on tests of working memory and executive function, report more depressive symptoms, and have modestly different gut bacteria and stool chemicals. The findings were published in eBioMedicine.


r/AllAuthorsWelcome • • 23h ago

My Experience Quitting Alcohol - Personal Perspective: Older adults who stop drinking may experience odd symptoms (Article by Graham J. McDougall Jr. PhD. RN, FAAN - Reviewed by Reviewed by Davia Sills - Psychology Today)

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Excerpt from the first part of the article:

In August 2023, my cardiologist strongly suggested that alcohol may be causing an irregular heart rhythm. I didn’t read the summary until I saw him the day before my 2024 appointment. That was the beginning of my life without alcohol. On June 6, 2024, I stopped consuming alcohol. I assumed that the cessation would be a simple process.

A 2025 Gallup survey found that 54 percent of U.S. adults 18 and older who consume alcohol say they had an average of 3.2 drinks over the past week. These rates were way down from the peak of 71 percent of self-reported drinkers in 1976, 1977, and 1978.


r/AllAuthorsWelcome • • 2h ago

The Introduction and Chapter 1 (“Collectivism and Individualism”) from Consciousness: The Concept of Mind and the Transcendence of Conventional Thought by Anton Sammut — published with the author’s permission.

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r/AllAuthorsWelcome • • 2h ago

The Preface and the First Chapter, “The Origin of Religious Symbols and Religion Itself,” and the Second Chapter, “The Sumerians, Abraham, and the Israelites,” of Part One from The Other Side of the Judeo-Christian History by Anton Sammut (published with the author’s permission).

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r/AllAuthorsWelcome • • 2h ago

The Prelude and the First Five Chapters of The Secret Gospel of Jesus AD 0–78 by Anton Sammut (Plus an Interview with the Author, Anton Sammut, by Literary Critic Patrick Sammut — Published with the Author’s Permission)

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Anton Sammut - Wikipedia

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Around the year 20 to 35 of the Current Era, a mystic Hebrew Yogi by the name of Yehōshùa began teaching people about a spiritual dimension, or the Kingdom of Heaven, that can be found within Man, despite the fact that man people are still unaware of this state.

Yehōshùa, better known in our times as Jesus, did not teach The Way directly to the people, but by the use of parables, elucidating their deepest meanings to those who were closest to him...

Prelude

When the Hebrews threw off the shackles of their enslavement and fled Egypt to enter Land of Canaan at around 1235 BC, these Semitic tribes began to be systematically attacked by their chief enemies, the Philistines.

This happened around the year 1000BC, when the Hebrew elders began to realise that at this critical point, the only hope their people had to triumph over their enemy was to form one central government with one mighty king who would be able to wisely guide them as one united people. It was then that King Saul, King David and his son Solomon entered the biblical scene.

Later, in the year 745 BC, the Assyrian Empire – which was the most dominant world power at the time – continued its military expansion towards the Middle East and eventually, the small kingdoms of Syria and Judea which were allied to Egypt were fiercely attacked and conquered by the Assyrian King Sargon II who deported a large number of them to his lands where they were slowly assimilated by the Assyrians and later became the Samaritans of Jesus time.

In the meantime, another great empire began to rear its head, an Empire so great that it threatened the Assyrian Empire itself.

In the year 606 BC, Nebuchadnezzar II, the mighty king of Babylon, finally succeeded in overthrowing not only the Assyrians but continued south to overthrow Egypt, dragging down Judea with it.

This occurred around the year 597 BC when Jerusalem suffered another ferocious siege which brought it to its knees when the country, along with the Temple of Solomon, was overthrown (c.597 BC). The majority of the Hebrews were once again exiled to Babylon, an audacious move that necessitated an 800-mile trek.

At this point, because because of the Kingdom of Judah, the exiled Hebrews started to doubt whether their local god, Yahweh, was still on their side after all: the Promised Land had fallen into the hands of the pagans, the Temple had been destroyed; and now that the dynasty of Kind David had been disintegrated, many Hebrews began to question if the Babylonian god Marduk was in fact more powerful than the local god their forefathers had brought out of the Sinai Desert in Moses's time.

Well aware of these internal conflicts, some of the exiled Hebrew scholars tried to overcome this theological dilemma in the most decorous manner possible and gradually, they began to develop a doctrine that would sooth the Hebrew's suffering exceptionally.

This doctrine consisted of a Messianic redemption that promised that despite their exile to Babylon, Yahweh had not abandoned his chosen people and that he would send a Messiah that would free them and reign over them until the end of time.

Nevertheless, in these foreign lands, the Hebrew's did not develop only this Messianic doctrine because when they were exiled to Babylon, to their surprise they found there was much they could learn from the cosmopolitan culture of the city.

In fact, it was at this stage that they adopted the tradition of praying and learnt to interpret dreams, explore astrology and the almanacs. In Babylon, which was equally well-known as the City of Wisdom, the exiled Hebrews also learnt about a judicial law that was written in the Code of Hammurabi which consisted of a series of laws that enabled Babylonian society to function properly.

These laws were eventually assimilated by the Hebrews and adopted into the Book of Leviticus and the Book of Deuteronomy later on in time.

They learnt the great epic stories of Creation which were later merged into the Book of Genesis such as The Epic of Gilgamesh (2100 BC), a heroic poem from ancient Mesopotamia which was to be woven into the biblical story of The Great Flood and Noah's Ark.

It then happened that in the year 538 BC, the city of Babylon was systematically attacked by the Persians of King Cyrus the Great and without a doubt, this conquest caused great rejoicing amongst the exiled Hebrews due to the fact that the Persian sovereign was popularly known to be remarkably tolerant of the religions of his subjects.

In fact, in the year 536 BC, Cyrus the Great issued a decree to the effect that the exiled Hebrews of Babylon could voluntarily return to the land of their birth to rebuild their capital city and their Temple too.

By the year 515 BC, the sacred Temple was finally completed and although it was not as magnificent as the glorious one built by Solomon, to the Hebrews it was a significant religious symbol as it was a tangible reminder of the return to their native land, finally a free people.

It was likely at this time that the official Judean monotheism was properly established, when Yahweh was elevated to the role of sole god. Notwithstanding, the chief priests decided to take monotheism a step further.

Heavily influenced by the Persian religions, especially by the dualistic monotheism of Zoroaster, the Judean priests slowly began to develop a new tenet or belief.

This doctrine centred principally around the antithesis of the Divine thus enabling them to morally justify certain doctrinal anomalies that went against what they believed in, for example, ill health and sickness in those who were considered fair-minded men.

Therefore the Hebrew priests needed a theological reason to adequately justify such unusual cases. It was due to this desperate need for a counterbalance to Yahweh's goodness that the notion of what of what is traditionally know as Šayṭān (Satan) was allegedly created.

This doctrine, of course, continued to sow many more seeds of fear in the bewildered people because now they sickness began to be associated with evil or sin. Illness or diseases could therefore be described as a punishment from God to chastise those who sinned, including those sins that might not be publicly known.

It was from these events that the biblical story of what transpired in the Garden of Eden typically developed, where the satanic snake and the 'disobedient woman' were pitted against the mercy of the divine God; this is a theological concept that the Hebrews scrupulously evolved while they were in Babylon where they considered their gardens so beautiful that they felt the Divine dwelt in them.

In this regard, the Persian religion dealt respectively with two principal gods: a benevolent god known as Ahura Mazda and an evil one known as Angra Mainyu – but in an excellent political move, the Hebrew scholars gave these two gods a personal touch, an anthropomorphic definition so that they could be comprehended better by the populace.

The insinuation was that the benevolent god was positively associated with the male and therefore with moral purity (Adam is supposed to have been created in the likeliness of God) while the evil god was negatively associated with Eve, who 'was moulded from Adam'.

Thus, from this time onward, the Cult of Yahweh became a misogynist religion, hostile to women, a cult that would be perpetuated from then onwards in other organised religions that stemmed from this one.

Despite the fact that the Babylonian Exile was about half a century in duration (c.597-538 BC), it was during this relatively short period of time that a substantial part of the Torah was written, namely the first five books of the Old Testament which include the story of Moses being found by a princess as he drifted down in a wicker basket.

This story is conveyed almost verbatim from that of King Hammurabi of Babylon (c.1792-1750 BC). It narrates how the Babylonian king was given the Law by the sun god Shamash, a narration that has many similarities to the story of the Ten Commandments which were ostensibly given to Moses by Yahweh.

Meanwhile, as this socio-religious reform was taking place, the History of Israel became gradually the History of Judaism; a remarkable story of a determined people that had finally achieved what they had always longed for: a consolidated state with a history full of legendary kings and great prophets that, bound together into one inspirational story, were able to legitimise a monotheistic religion centred around the priestly caste.

However, in the fourth century BC, a new radical culture began to take form, one which would have an enormous impact on the Jews. This was the Hellenistic culture of the Macedonians of Alexander The Great (356-323 BC), and once this conqueror had taken over Palestine, the process of the Hellenisation, or the familiarisation of the Israelis to the Greek culture, began.

Meantime, the population of Palestine had grown to such an extent that many Judeans started to emigrate to Babylon, Syria and Asia Minor where other Israelite communities were already established. One of the largest of these communities was that of Alexandria in Egypt.

However, for the Greek culture to take proper root in their religion, the Judean leaders needed to learn Greek since it was the official language of the known world at the time.

During this period, in the year 250 BC, King Ptolemy II Philadelphus decreed the Pentateuch or the first part of the Bible, consisting of Genesis, Exodus, Leviticus, Numbers and Deuteronomy (Torah), be translated into Greek so that the Hebrew Scripture could be read and properly understood by the rest of the Hellenistic world, including the Greek Hebrews of the Diaspora.

The translation came to be known as the Septuagint, which is the same one St Jerome (c.AD 342-420) translated into Latin known as the Vulgate. But in truth, this late fourth century Latin translation of the Bible was in reality a copy of a copy of copy that narrated a series of oral traditions, legends, myths and semi-historic sequences that were commingled over the passage of thousands of years.

Then, around the year 200 BC, Palestine fell under the rule of Antiochus IV Epiphanes, king of the Seleucid Empire, whose people started a systematic persecution to eradicate Yahweh's religion to the point that they radically transformed the Temple of Jerusalem into a pagan edifice.

Because of this persecution that started in the year 167 BC, some of the most devout Judeans became so desperate that they were ready to give their lives for their faith, and this is what actually happened.

However, Judean scholars now faced another theological problem that arose as a dire consequence of the persecution. Up to that time, Hebrews had not believed in life after death because they believed that after death a person would 'exist' in Sheol, a place they believed resembled an eternal Limbo.

Consequently, the current situation begged the question of why a person should give his life for his faith if after his death everything came to a complete end – was it possible God would not reward pious people?

It was to resolve this fundamental question that the notion of Eternal Life allegedly began to take root, so that through various stages of reincarnation, a virtuous person would eventually be rewarded by going to Shamayim or the Dwelling place of God.

This theological tenet became so important to the biblical Jews that the concept of reincarnation who was also reiterated in the books of the Old Testament, two of which are the Book of Job (33:29-30) and the book of Ecclesiastes (Apocrypha 41: 8-9) respectively:

''Behold, God does all these things, Twice, three times, with a man, To bring back his soul from the Pit, That he may be enlightened with the light of life.''

''Woe unto you, ungodly men, Who have forsaken the law of God! And if you be born, you shall be born to a curse...''

Meanwhile, the Seleucid persecution of the Jews continued relentlessly and around the year 165 BC, after the elderly priest Mattathias ben Johanan heroically gave his life in their war against the Seleucids, the leadership passed on to his son Judas Maccabeus who, after numerous fierce battles succeeded not only in overcoming many of this violent enemies but also in purifying the Temple of Jerusalem.

Yes the war did not end there. It turned out that after the honourable death of Judas Maccabeus, the leadership passed into the hands of his brothers and the Seleucids were then completely overthrown so that finally, in approximately the year 143 BC, the Judeans won the independence they had striven for, for so long.

Unfortunately, the Hebrew's Hasmonean Dynasty or the reigning Dynasty of Judea, did not last long because after they had conquered the Seleucids and gained their independence, in 63 BC, Palestine was occupied by the Romans under the Roman General Pompey and after a ferocious siege of three months, Jerusalem surrendered.

And so time went on, until about 57 years later, in the year zero of the Current Era (circa), in the Land of Palestine, there was born a man who was to have an incredible impact on humanity: Jesus of Nazareth...

The Secret Gospel of Jesus, AD 0-78

Based on Ancient Sacred Texts

And adapted for the present day

Chapter 1

In those days, when the king of Judea was Herod the Great (37 BC-AD 4), there lived a delightful girl whose name was Maryām, daughter of Anne and Joachim, whose life had been dedicated to the service of the temple since her childhood.¹

However, at the age of twelve, when she was about to become a woman – to avoid contaminating the temple due to her menstrual flow² – the priests decided that with the consent of her parents, Maryām or Mary as she is more commonly known today, would be given to a widower by the name of Joséph, better known as Joseph, whose job was ho-tekton or master stone mason not a carpenter.³

Joseph was said to have been a carpenter so that the editors of the official story who were writing several centuries after the factual events happened and who wanted to invent a new religion from Jesus's preaching, would be able to simplify Joseph's historical character and make him more easily relatable to ordinary people.⁴

Besides being a master stone mason, Joseph was also versed in the Law of Moses, but above all, he was a righteous man. Before he took Mary into his home, Joseph had been married to a woman from the same tribe by whom he had four sons and two daughters: Judas, Justus, James, Simon, Assia and Lydia.⁵

Then when it was time for Mary to live with her fiancé, the transition followed the rules according to Moses's Law, and happened in this way: In those times, before a couple could be married and live together, a solemn ceremony needed to be performed where the fiancé was declared beulah or the personal property of her prospective husband.⁶

The actual marriage would then take place about a year later, generally after the Chag HaAsif or the Harvest Festival, when the fiancée would be accompained to her fiancé's house by their guests. In this way, Joseph received Mary into his home in Nazareth and after two years, when Mary was fourteen years old,⁷ they had their first child together and decided to name their son Yehōshùa or Jesus.

Now, because in those times many girls had their first baby when still of a very tender age, the custom was to call these girls 'virgin mothers' because the word 'virgin' had various meanings then.⁸ One of them is na'arah which referred to a girl who had not gone yet gone through puberty. Her virginity would be considered lost not when she was married and had intimate relations with her husband but when she had her first menstrual cycle.⁹

In fact, according to Moses's Law, a man could marry a girl even when she had not yet reached puberty (na'arah)¹⁰ and so it happened that sometimes a wife would become pregnant during her first ovulation, at the same time as she experienced her first menstrual cycle (in those days, since proper nutrition was frequently lacking, puberty was often reached at a much later date than today) This is the reason why these girls were known as 'virgin mothers'.¹¹

The official story also indicates that Jesus was born in the town of Bethlehem in Judea, but this is not quite accurate either. The Biblical story stipulates this place because since the Roman Emperor Julius Caesar (63 BC-AD 14) published his decree that every citizen needed to be registered in the land of his birth, then Joseph and his family were supposed to be registered in that place.

However, at the time there was no law that said a citizen was obliged to be registered in the land of his birth due to the fact that the majority of people were extremely poor and did not posses adequate means to travel so far,¹² not to mention, the actual peril involved in a journey of this kind.

Moreover, Jesus's Palestine was a violent place, a harsh land replete with all kind of thieves awaiting for any opportunity to attack travellers.¹³

To undertake an extremely uncomfortable 100-mile journey from Nazareth to Bethlehem, by donkey, in a desolate land full of unscrupulous thieves, would have been an insensate decision for Joseph to make and he definitely would not have allowed Mary, pregnant with Jesus, to undertake such a perilous journey that would have last several weeks. In addition, historically speaking, at the time of Jesus's birth, no census had been called.¹⁴

Regardless, the official story was narrated in this way so that the political and religious editors of these biblical texts could establish a new religion at the expense of Jesus's teachings, by which they could convince the faithful that Jesus was the Messiah who, according to tradition, was to come from the same village as Kind David, that is, Bethlehem.¹⁵

It happened then, that eight days after the circumcision of the child and after his mother had been purified according to the Law of Moses, Joseph and Mary took baby Jesus to the Temple of Jerusalem to ceremoniously have him presented to the Lord.¹⁶

This third Temple was carefully built on the model that has supposedly been built by Solomon, adorned with white marble and large gold panels. The front portico of the porch leading to the entrance of the Temple consisted of massive columns while in the middle of the yard the Wheel of Life was embellished with gorgeous mosaic.

The wheel is also known as the Cycle of Reincarnation or Gilgul Neshamot,¹⁷ which the Jews had believed in since the times of Moses.¹⁸ In the book of Amos (9:2) there is written:

''Though they dig down to the place of the dead,

From there my hand shall take them,

And if they climb to heaven,

From there I will bring them down.”

However, very few are aware of the existence of these biblical extracts precisely because those who wanted to make a whole new religion out of Jesus's preaching had to make sure that the concept of reincarnation was obliterated from people's minds.¹⁹

Otherwise, ecclesiastical authority over the populace would have dwindled since reincarnation stipulates that every person must shoulder the proper responsibility for his ethical actions without being obliged to respond for any form of religious dictate.

Chapter 2

The Temple of Jerusalem was truly legendary in the world of those times, having been rebuilt under the direct supervision of Herod the Great; but because Herod had been appointed by Rome, he was detested by the Jews.¹

This personal dislike was exacerbated due to Herod's tyrannical rule and this is the reason why the political and religious editors of the Canonical Gospels chose to include the infamous 'Massacre of the Innocents' in Jesus's story.²

In addition, its inclusion would also be partly 'rectifying' the biblical words of the prophets with the compelling story of Jesus wherein the Book of Jeremiah (31:15) states:

''Thus says the Lord: 'A voice is heard in Ramah,

Mourning and great weeping,

Rachel is weeping for her children and

Refusing to be comforted,

Because they are no more...' ''

However, in reality, this biblical narrative from the sixth century BC referred to the time when the Children of Israel were enslaved and exiled to Babylon. The line ''Her children are no more,'' meant that the Children of Israel had been forcibly removed to Babylon.

In fact, the following sentence actually has Yahweh consoling Rachel by announcing to her that her children would one day return home.

''Thus say the Lord:

'keep your voice from weeping,

And your eyes from tears,

For there is a reward for your work,

And they shall come back from the land of the enemy'...''

Indeed, despite Herod being truly being a merciless king, from a historical point of view there is no evidence that during his brutal rule there was any such massacre of children.³

If the massacre had in fact happened, the account would have definitely have been recorded by the historians of the times, one of whom was the first-century Roman-Jewish historian, Flavius Josephus (c.AD 37-100). Therefore, this biblical fabrication had nothing to do with Joseph and Mary's flight into Egypt.

In reality, the fact that Joseph wanted to take his family down to Egypt was because in that period the region of Galilee had become one of the most violent areas in Northern Israel.⁴

This sensitive region was a constant worry to the Romans especially due to a number of revolutionary Galilean Zealots,⁵ some of whom happened to be close relatives of Jesus's father, whom Joseph wanted to avoid at all costs.⁶

Conversely, since Northern Egypt did not fall under Herod's jurisdiction the place had become and ideal location for Jews who wanted to find a quite refuge and avoid any trouble, to settle down. This migration had been happening since the times of the Maccabees or the era of the High Priest Onias IV (2ⁿᵈ century BC).⁷

The village Joseph's family chose to live in was called Al-Matariyyah, located close to the city of Heliopolis where many Egyptian Jews were settled.⁸ However, their social and religious life still revolved around the synagogues of the area especially the Temple of Onias and it was in this temple that the young boy Jesus received his first formative education, particularly that concerning the Law of Moses.⁹

Then it happened that when Jesus was about three years old, a number of Therāvada Buddhist monks from the land of Hindustan who had just arrived in Egypt,¹⁰ came looking for a special young boy in whom they had recognised the reincarnation of an enlightened Nirmānākaya teacher of the physical manifestation of a Buddha in space and time.¹¹

When these wise men found Jesus and came to adore him, his perplexed parents could not quite comprehend why their son was so unique to these eminent people who had come all the way from the East because of him.¹²

However, to set their mind at rest, some Egyptian Therapeutae who were also on friendly terms with these Oriental wise men, assured Joseph and Mary there was no need to worry because their son was to be an extremely important person for humanity and for this reason it was their imperative duty to care for them all.¹³

These Therapeutae, who had taken it upon themselves to protect Jesus and his family, were Egyptian-Jewish mystics, well-versed not only in Greek philosophy but also in Buddhism and other Oriental practices, besides having a sound understanding of the holistic healing of the body and soul and a profound physical and mental understanding of it that was remarkably similar to that which Jesus would develop later on.¹⁴

Consequently, when Jesus was six years of age, the Therapeutae and the oriental sages gently urged his parents to relocate to the city of Alexandria,¹⁵ which was located on the Mediterranean coast and, at the time, was the biggest city second only to Rome where about five hundred thousand people lived.¹⁶

There, Jesus would be able to study in the Library of the city which was known to the world's intellectuals of the time, as being a font of extensive knowledge, a custodian of the Greek philosophy and Buddhist sutras, and also the esoteric teachings of Egyptian wise men, including that of Moses.¹⁷

Chapter 3

It later came to be that when Jesus was seven years old,¹ Joseph heard that Herod the Great had died of a terrible disease in Jericho,² and because of this critical turn of events, Joseph and his family made preparations to set off once again to the land of their birth.³

In those times, Nazareth — which was located in the North of the plain of Esdraelon — was a relatively small village with a community that numbered a few hundred souls and consequently, Joseph knew quite well there was little prospect of him finding enough work to support his family there.⁴

However, only about four miles away in the west of Galilee, there was a city that was much richer than other towns. This city was called Sepphoris: 'The Jewel of Galilee', because it was one of the few cities in which wealthy Jews had a rather amicable rapport with the Roman Empire.

So as a master mason, Joseph would often look for work there and it was only natural that Jesus would go with him to lend a helping hand.⁵

As a matter of fact, it was here that Joseph's sone experienced the blatantly visible social contrast that existed between the poor of his own people in Nazareth and the wealthy Jews who lived luxuriously in Sepphoris,⁶ due in part to the Silk Road passing through the city, it being in a link to many other countries.

This is why the young Jesus came into direct contact with many people of ethnic and cultural diversity as they passed through Sepphoris on their commercial endeavours, trading everything that their own lands that could traditionally produce.⁷

Time passed; from months to years and as they did every year, on the 15ᵗʰ day of the Hebrew month of Nisan, Jesus's parents went to Jerusalem for the Passover, also called Pesach, which marks the exodus of the Children of Israel from Egyptian slavery.⁸

However, that particular year, since Jesus had turned twelve, it would be a much more significant occasion than usual because it was now his turn to participate in the festival of Bar Mitzvah, a religious ritual in which the end of Jesus's childhood would be officially declared and he would become a Son of The Law.

Therefore, from that time on he would benefit from the privilege of interpreting the Scriptures in the synagogue of his town.⁹

It came to be that after this celebration, Jesus did not want to leave that holy place, so he stayed in the Temple in lively discussion with the elders who were extremely impressed with his extensive learning given his youthful age.¹⁰

As they continued to carefully examine and pose questions to him, they realised the young boy was not only extraordinarily intelligent but that his own questions were actually proving incredibly challenging to respond to.¹¹

Meantime, since the festival had come to an end, Jesus's parents had set off again on their long journey to Nazareth, unaware of the prolonged absence of their son since they thought he was among the other caravan travellers, of whom there were many.¹²

But after an entire day of continuous travel, Joseph and Mary realised that their son was not with the rest of their people and they promptly made their way back to Jerusalem in search of him.

Eventually, they found him sitting in discussion with the scholars, asking them questions without being aware he had done anything untoward.¹³

One and all were amazed at his practical wisdom, as were his mother and father, but as soon the opportunity presented itself, Mary gently took Jesus aside and asked him why he had treated them in such a way, thoughtlessly causing them much worry and grief.¹⁴

''But why are you so worried about me?'' Jesus replied smiling at his mother and father. ''Don't you know this is my home? Don't you understand that whoever is in the Temple of God (that is, the Kingdom of Heaven within man) will never be lost?''¹⁵

However, his parents could not quite understand what Jesus meant, perhaps due to the fact that even at this stage Jesus was already in the first stage of Pramuditābhūmi or one of the ten distinct stages of spiritual transcendence necessary for a Bodhisattva or an enlightened person to finally reach Total Enlightenment.¹⁶

Nevertheless, Jesus did not argue with them and after having apologised for having inadvertently causing them so much trouble, he obediently accompanied them to Nazareth; but despite everything that had happened, his mother continued to reflect on the unusual event and to treasure in her heart the words of wisdom that Jesus had uttered in front of them all.¹⁷

Meanwhile, one of the most prominent teachers of the Temple had been listening carefully to Jesus and had been so struck by his remarkable intelligence, that he decided to follow Jesus's parents to Nazareth.¹⁸

The next morning, the rabbi went to Joseph and respectfully suggested he take Jesus with him to become his student so that he would be instructed in letters, Hebrew, Greek, mathematics and a variety of other academic subjects.¹⁹

Now, since in his own youth, Joseph had enjoyed the same opportunity,²⁰ he tacitly understood that Jesus could not denied such a rare privilege and after discussing the unique situation with Mary, she – even though against her wishes – and Joseph decided to hand their beloved son over this leading scholar.²¹

It was not clear who this particular scholar was, but some believe it was none other than the wise Rabbi Hillel HaGadol (c.110 BC-AD 15).²²

What is certain is that from that day onwards, Jesus continued to grow and absorb the most excellent teaching of the time to such an extent that some of Jesus's preaching would later be an exact reflection of that of Hillel, including that of the golden rule, or the Ethic of Reciprocity, that is, that you should never do unto others that which you would not desire upon yourself.²³

Chapter 4

It came to be that on the 26ᵗʰ of the month of Abib, after the noble spirit of his devoted father Joseph had become one with the Absolute, at the age of eighteen, Jesus was betrothed to a virgin from the tribe of Judah.¹

However, Providence decreed that her elevated spirit should ascend the heavens so that Jesus could fulfill the highest obligations that he had been destined for in this, his last incarnation on earth.²

Accordingly, as soon as he had concluded his studies in the Law of Moses to perfection, Jesus made his way once again to the city of Alexandria where the Therapeutae and the wise men of the East where awaiting him to conclude his extensive education.³

Several months passed, and during his stay in Egypt Jesus visited other places of interest including the Great Pyramids of Giza and when he saw such wonders, he was delighted that his fellow men had achieved such extraordinary feats.⁴

And so, Jesus continued to grow in profound wisdom, and in the Land of the Pharaohs he studied a number of academic subjects that were thought to him by the leading teachers of the time, including the philosophy of symbolism, Egyptian literature, astronomy, arithmetic, geometry, architecture and the science of the Chaldeans.⁵

During a period of seven years Jesus was instructed not only in all those subjects but in the Library of Alexandria he also learned Greek philosophy, the Buddhist sutras, the cosmological movement of the stars and other hermetic teachings like the healing power of plants and trees.⁶

In addition, Jesus had the time to study the noble craft of metallurgy especially while he was still attending the temple of Akhenaten, while in the temple of Hathor – the latter being an Egyptian goddess who was also associated with Isis as the goddess of life and magic – he carefully investigated the art of mixing white-gold powder with bread known as Mfkzt, that symbolised the tangible presence of the Eternal on earth.⁷

All this was possible thanks to Jesus's episodic, explicit and semantic memory which enabled him to assimilate and process considerable bodies of information in a short time.⁸

Then it happened that when he had become an undisputed master of this incredible amount of exclusive knowledge, Jesus went into retreat by spending longer and longer periods of profound meditation in the desert where he eventually also gained the mystical power of the Holy Name.⁹

After he had accumulated all this superior wisdom from Egypt, Jesus made his way once again to his home town of Nazareth,¹⁰ where he lived for a time in his mother and brother's home and there he started teaching in the synagogue of the place.¹¹

However, his preaching inadvertently caused too many problems and disputes for the local people because they were not the same religious ideas they had been used to hearing.¹²

Nevertheless, Jesus continued to try to teach that while people persisted in distorting the cosmic balance of Mitzvah (or what the Chinese Tao refers to as Yīnyáng), their unconscious actions would continue to cause repetitive karma and accordingly, proceed unwarily to spiritually distance themselves ever further from the Kingdom of Heaven within man.¹³

When the baffled people heard Jesus speak with such wisdom, the synagogue scholars were astounded and could not quite understand where Jesus had acquired such extraordinary knowledge, and they wondered where he had learnt such wisdom.

''Is this not the son of Mary, Joseph's widow?'' And are not his brothers on his mother's side Judah, Joseph Simon and James the Just, the latter, an Essene residing in Qumrān?''¹⁴

And because of this, the synagogue scholars became very envious of Jesus, because they realised his words were more far superior to what they themselves had learnt in the Law of Moses and accordingly accused him of making up his own teaching.¹⁵

However, Jesus turned to the religious teachers and with great compassion told them that since time immemorial, no prophet had ever been welcomed in his own home.¹⁶

Jesus made this statement because even his own relatives had started to look upon him with wary suspicion and some of them had actually begun to think that he had lost his mind too,¹⁷ although his mother would always intervene and side with Jesus to protect him.¹⁸

Even so, it was due to this unexpected antagonism of his family members that Jesus found himself yearning to undertake another long journey that this time would take him to the East.¹⁹

Thus, after a few weeks in which he adequately prepared all that he needed, Jesus joined a caravan of leading merchants that were travelling the Silk Road to the Indian Subcontinent. In those lands Jesus would be reunited once again with the wise men who many years before had come to visit him in Egypt when he was but a young boy. ²⁰

Chapter 5

Jesus' journey to the Indian subcontinent was a very long one indeed.¹ He travelled first along the road through Damascus and then through the city of Nisibis in the Mardin Province of Turkey along the boarders with Syria.

From thence Jesus headed towards Andropolis in the Northwestern Turkish Province of Edirne, and through the Region of Bactria he went North of the Hindu Kush Mountain range in Afghanistan, until he finally entered the Province of Sindh in the southeast of Pakistan, near the borders of the Indian States of Gujarat and Rajasthan.²

On this arduous journey, which was of several months duration,³ while Jesus continued on his route through the alluvial plains flanking the Indus River close to the Indian subcontinent,⁴ he took advantage of the free time to perfect his knowledge of the Oriental Sanskrit, an Indo-Aryan language with which he was already familiar from the time he had studied the Buddhist sutras when he was in Alexandria.⁵

Afterwards, when the caravan reached the Kashmir Valley between the Great Himalayas and the Pir Panjal Range, in the northernmost region of the Indian subcontinent, Jesus continued the journey with a small group of locals until he completed the last leg on his own, guided from one place to another by the local people.⁶

Some weeks later, he made it to the Indian Himalayan region were Jesus was greeted by some Buddhist monks and with whom he sojourned for some time.⁷

Then, having rested from his exhausting journey, Jesus continued on his way towards the sacred city of Haridwar on the right bank of the River Ganga, at the foothills of the Shivalik Ranges.⁸

After living for quite some time in the neighbourhood, on his last day Jesus performed a pilgrimage to the sacred mountain of Kāilasa,⁹ located near the lake Manasarovar, and from that place, he went on to stay in the city of Rishikesh in Northern India, in the State of Uttarakhan, beneath the Himalayan Mountains.

However, Jesus spent most of this time meditating in a cave known as Vashishta Gufa, which was located on the banks of the River Ganga. ¹⁰

It was here that a number of Indian Yogis, or those who were experts in Yoga and Meditation, introduced him to various forms of esoteric disciplines, such as the Mahāyoga with which the aspirant could experience his oneness with God.¹¹

Afterwards after he had learned all that there was to learn from these Yogis, the latter honoured Jesus by conferring on him the spiritual name of Isha, which means Master or Lord.¹²

Months later, when he came down from the remote mountainous region he had been living in with the Yogis, Oesho – as Jesus was affectionately called by the common...

The Secret Gospel of Jesus, AD 0-78 by Anton Sammut Amazon Link

Unveiling "The Secret Gospel of Jesus - AD 0-78"
An Interview with Author Anton Sammut by Literary Critic Patrick Sammut

Your book comprises a story that runs parallel to the narratives found in the New Testament Gospels but which contains many details which are not to be found in the latter. What do you have to say about this?

As you are perfectly aware, every novel needs to adopt a particular literary style and this is crucial if it is to be a reflection of the theme of the book. In the case of The Secret Gospel of Jesus, I needed to maintain the identical style used in the Gospels so that the reader would be able to relate to the text more easily.

As for the many details that you are referring to, I would like to emphasise the fact that I did not just make up these specific details using my imagination.

They are all based on, and in some cases actually copied verbatim from Gnostic Gospels and other historical, Christian and ancient documents which for political and theological reasons were put aside or almost completely destroyed by those who did not wish to have certain facts revealed.

Proof of this can be found in the fact that the 27 books of the New Testament represent but an extremely minute fraction of the Christian literature that was produced in the first three centuries after Jesus's time.

These Gospels are known as Apocrypha: sacred texts that were highly revered by the earliest of communities and for this reason, many of these details are included in this novel too so that the reader could thoroughly comprehend Jesus's humanity just as he realistically was.

I say this because in reality, in the New Testament Gospels we come across Jesus as a rather psychologically incomplete person, in the sense that in these texts he never smiles, laughs or jokes with his friends - how could this be possible?

In addition, we are not told anything about what he did in his free time and whether he did any travelling in his life and if so, where to. It is only logical to ask, did Jesus's life consist only of what is written in the New Testament?

Contrastingly, there are people who reason that what is narrated in the New Testament Gospels is enough for a person's 'soul salvation'.

However, I seriously suspect that those who reason in this way are only doing so to protect the romantic interpretation with which they were indoctrinated since they were children without ever pausing to probe about how things had indeed happened.

In fact, from this point of view, the New Testament Gospels contain quite a number of anomalies especially when it comes to their translation from the original texts. As an example, let us just mention the episode where the rooster crows (Matthew 26:34) which was actually not a rooster at all but a man or sentry who used to be on guard duty in the Temple.

Every four hours this man needed to sound a type of bugle known as a Shofar, to indicate a certain length of time had passed. The problem occurred when the original text was translated into Latin where the word Shofar was translated as Gullicinium that means 'rooster crowing' which probably referred to the particular sound this bugle made when it was blown.

This is only one example of many much greater errors that exist in the New Testament and if anyone is interested in learning more about such biblical inconsistencies, they may refer to my book The Other Side of the Judeo-Christian History where I go into much finer detail about these discrepancies.

What enticed you to write a historical novel like this?

What induced me to write this historical novel was to portray Jesus as a human being rather than a God-like man: a theological notion known as Apotheosis or the divination of a mythological figure, where in the case of Jesus, this process was copied in its entirety from the religion of Mithra where their 'divinations' are practically the same. This is why I wanted to 'separate' the romanticised Jesus of religion from the actual historical man.

The part that reveals the connection Jesus had with the Oriental spiritual wisdom is absolutely fascinating. This is what ties this work of yours to the other books you have published. What are your reactions?

In fact, this historical novel represents the culminating product of three other books that came before it, which are The Other Side of the Judeo-Christian History (2012), The Philosophy of Cosmic Spirituality (2014), and Consciousness - the Concept of Mind (2016).

I arranged these books to be a trilogy so that first of all I would assist the reader from one stage to another and secondly to emphasise the understanding that the teachings of Jesus were universal and not connected to any other form of religion, so much so, that his spiritual wisdom was the same as was taught by other enlightened man.

For example, it can be noted that what the Buddha taught - who lived 500 years before Jesus - was the same as what Jesus taught. Take, for instance, the Buddhist Dhammapada Sutra (10:1), where the Buddha says, "Consider others as you do your own self," while Jesus declared, "Do unto others that which you would have them do unto you." Then in the Majjhima Nikaya Sutra (21:6), the Buddha declares, "If someone strikes you across the face with his hand, you must abandon all thought of revenge," while Jesus proclaims, "If someone strikes your cheek, turn the other one."

And again, in the Dhammapada (4:7), the Buddha says, "Do not look at the sins of others, but observe what you have done or what you have left undone," while Jesus affirms, "Those who are without sin, let them throw the first stone." It is also worthy to point out that the similarities I have mentioned are just a minute fraction of all the similar teachings where the Buddha and Jesus overlap each other and if anyone is interested in such features they can consult my book The Philosophy of Cosmic Spirituality where I go into much greater detail about this.

The last sections of your book take the form of a detective story where you explain what might have happened to Jesus after he was taken off the cross. What can you declare about this?

What you are stating is true and the fundamental fact that I moulded these last chapters in the style of a detective story was so that I could involve the reader in a much more direct way since these segments are crucial to the proper understanding of the gist of the whole book.

The fact that women could teach The Way and were actually authors of Gospels (like Mari of Magadha) is very interesting and provocative. What do you have to say about this?

Most importantly, we have to keep in mind that ever since these Western, collectivist religions were born, thinking has been chiefly associated with the male intellect due to a ferocious misogynistic campaign that has been raging furiously for these last two thousand years.

For example, in this regard, one of the most prominent doctors of the Catholic Church, St Augustine of Hippo (354-430) declared, "Women should not be enlightened or educated in any way. They should, in fact, be segregated, as they are the cause of hideous and involuntary erections in holy men.

In herself woman is not of the image of God. The man, alone, is the image of God. I fail to see what use woman can be to man, if one excludes the function of bearing children." I say this to amply show the inhuman position women were placed in these misogynist religions.

However, before the appearance of these various perverse psychoses, the women were very well regarded in the ancient world. For example, educated Indian women - and we are now referring to hundreds of years before the time of Jesus - were from the very start participants in philosophical debates, both as scholars as well as priestesses of the Vedas which represent the sacred Indian texts that were written whole centuries before Jesus's times and which Jesus actually quoted even in the New Testament Gospels although many people have no inkling of this.

In Alexandrian Egypt, at the same time, this analogous feminine movement prominently included the cult of Isis who is the Universal Mother and the spiritual representation of the Divine Wisdom.

This cult was lead by the priestesses of Isis, who was the most beloved divinity not only in Alexandria but also in all the Mediterranean Basin. But then, in the fourth century, the Catholic Church continued to gain power along the Old Continent and because of this, it tried to find a way to eliminate the cult of Isis and her priestesses completely. In fact, it was at this historical point that St Paul's alternative religion (Hellenistic Christianity) came up with the preposterous idea of substituting the Mother of Jesus with the new Isis as the 'Queen of Heaven'.

This doctrinal tactic, as we have previously seen, is technically known as Apotheosis, a deification process that the Catholic Church had already undertaken when it interchanged the Myth of Mithra and the historical figure of Jesus. Why am I saying all this? Because I just want to make it clear that from the very beginning, spiritual wisdom was always persecuted by the misogynist religions invented by men but many times it would still come to pass through the heroic efforts of extraordinary women like Mari of Magadha, who taught The Way or the Cosmic Spirituality in every time.

But the spiritual damage to the feminine world had already been done, especially in the West where there was no longer any point of direct reference that could uniquely represent the Eternal Feminine in the tampered New Testament Gospels.

It was for this reason that in my historical novel I made certain that I would once again restore the spiritual equilibrium that existed once upon a time in the original historical narrative of Jesus.

In the last part of the novel, you concentrate on what happens to Mari of Magadha after Jesus, having been saved from death, is no longer part of the scene. Why is this?

Because symbolically speaking I wanted to make sure I brought across the explicit message that the religious and misogynist era of Pisces has also come to an end and that in its stead, the spiritual/feminine epoch of Aquarius is slowly taking hold, represented especially by Mari of Magadha as delineated in the last part of the book.

The Epoch of Pisces (c.10 BC-AD 2050) was the historical era of the misogynist religion of the masses which among others lead to the birth of the Hellenistic Christianity that St Paul invented and through which the religious power over the collective could be guaranteed.

However, we presently stand at a very interesting moment of spiritual transition where the new Age of Aquarius (c.2050-4000) will invariably bring about the end of all the religious superstitions of the mythical past.

Eventually, these religious neuroses - which are the same gloomy shadows in the subconscious mind that Swiss psychiatrist and psychoanalyst Carl G. Jung (1875-1961) spoke eloquently of, will subtly change into an era of spiritual illumination for the grand majority of mankind.

Now that we are gradually entering the Age of Aquarius and thus the Age of Illumination, Man will enter a mature stage where he will invariably start eliminating these neurotic, religious dissonances from his unconscious mind and as a direct result will continue to spiritually discover who he really is. This spiritual comprehension was correctly described by the American psychologist Abraham Maslow (1908-1970) as the B-cognition.

The 'B' that Maslow was referring to is the 'B' in 'Being' which represents man's complete and perfect entry into his own true nature (Sanskrit, Tatsamāveśalakşaņam). Therefore, the more a specific person comes to know himself in this way, the more he becomes 'in-dividual' (Sanskrit, amrita-yana), where he will also realise that the only way to attain enlightened wisdom is to look within.

This is the enlightenment that Man can achieve even at this very time, an internal understanding or Aparōkṣa Jñāna, through which Man can reach the Enlightened State or the Kingdom of Heaven that was so dear to Jesus. This is what I have made thoroughly explicit in this historical novel so that it can be clearly understood by everyone.


r/AllAuthorsWelcome • • 2h ago

📚📖🔖

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r/AllAuthorsWelcome • • 2h ago

📚📖🔖

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r/AllAuthorsWelcome • • 2h ago

📚📖🔖

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r/AllAuthorsWelcome • • 2h ago

Great Work!

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r/AllAuthorsWelcome • • 2h ago

🎶🎵🎹

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r/AllAuthorsWelcome • • 23h ago

Pleasers and Pleaders - The people-pleaser is half of a dance. The other half almost never gets named. (Article by Scott Barry Kaufman - Reviewed by Jessica Schrader - Psychology Today)

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45 Upvotes

Excerpt from the first part of the article:

Most relationship advice treats the people pleaser as a problem to be solved. There are books, podcasts, Instagram carousels— heck, entire wellness industries— built around helping the pleaser say no. And don’t get me wrong, chronic people pleasers often are desperate for help, and there is help out there for them (I wrote a chapter about this in Rise Above). But here is what every one of those well-meaning resources misses: The people-pleaser is half of a dance. The other half — the pleader — almost never gets named. I think that’s a pretty important part of the equation.


r/AllAuthorsWelcome • • 2h ago

You Can Make Luck Happen - The open-minded enjoy luck 运气 for a reason. (Article by Lybi Ma - Reviewed by Davia Sills - Psychology Today)

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Excerpt from the first part of the article:

When we stay open to life’s potential, we may experience luck 运气. Luck can be useful in the quest for positivity. Lucky people are flexible, hopeful, resilient, and open; they mine new opportunities for their own gain and have their eyes peeled for fortune and happy accidents around every corner. Can we be more open to luck?

From their youth, my parents remembered villagers in their homeland panning for gold in a nearby river. Those who panned and hit the jackpot were considered the town’s luckiest. A neighbor was one such charmed soul. He was walking by the river when he stopped to gulp some water. On his knees, he saw a glint that begged for a closer look. A rock covered most of that shiny something; the neighbor moved it and found several gold nuggets, each the size of his thumb. He pocketed these precious lumps and ran home. He didn’t squander away the gold on frivolous material goods. Instead, his windfall afforded him and his kin a house, half a mountain, chickens, and goats. He was so lucky.


r/AllAuthorsWelcome • • 2h ago

Animal Minds: Can We Really Know What They Think and Feel? - Dr. Mike Dacey's recent book identifies seven challenges for researchers. (Article by Marc Bekoff Ph.D. - Reviewed by Kaja Perina - Psychology Today)

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Excerpt from the first part of the article:

There is wide-ranging and ever growing interest in the nature of animal minds, often cashed out as the cognitive and emotional lives of nonhumans. Queries center on a number of different issues including methods of study, why different studies offer different interpretations and explanations of available data and common sense, how do studies of captive animals jibe with those of free-ranging relatives (ecological validity), comparisons with humans, and is it possible to develop a unifying theory or different theories that tie together what we know.1


r/AllAuthorsWelcome • • 2h ago

The In-Between: Covert Consciousness - The brain’s boundary between consciousness and unconsciousness. (Article by Tarvez Tucker, M.D. - Reviewed by Abigail Fagan - Psychology Today)

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1 Upvotes

Excerpt from the first part of the article:

Is it possible for someone to appear to be in a deep coma, paralyzed, yet have a brain that is silently aware of all that’s going on around them?

Yes. This condition is called “locked-in syndrome,” which is an extreme example of the dichotomy of having a totally paralyzed body (except for the eyes), but an awake, perfectly conscious brain and mind.

But there are other, perhaps less well-known, medical conditions that result in a state of “semi-consciousness;” states that result from a variety of brain injuries, like stroke or head trauma, that persist sometimes for many weeks, even years.


r/AllAuthorsWelcome • • 14h ago

Debut Novel - Lost Infernal - Finally getting on that lifelong dream

2 Upvotes

Some villains threaten you. The clever ones make you grateful they're there.

https://www.amazon.com/dp/B0HBLTY4TJ

Having brushed her tragic past behind a twisted sense of humour, Lieutenant Estellia Highlander lives to be the best. When a god-like vampire returns fifty years after nearly destroying the Alley, the military division assigns Estellia to the team charged with killing him. Their hopes to prevent another war lies within the powerful mutation she carries, a mutation that makes her more like the target she hunts than the Innocents she protects.

The mission takes Estellia deep into vampire society where she discovers something far more sinister than the Paragon vampire Michael Bayne is emerging. If she and Michael cannot work together to defeat the rising darkness, humanity could be lost.

Genres in Order of Relevance: Urban Fantasy, Dark Fantasy, Psychological Thriller, Dark Romance (slow burn)

#makeshadowdaddiesevilagain


r/AllAuthorsWelcome • • 15h ago

Anatolian Lion and Bull on Coin

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Lions and bulls are motifs frequently seen in ancient Anatolia. As can be seen on the coins, the most fundamental motif appearing on the Lydian coins—which are considered the first minted coins—is the lion. Another motif seen on the coins of the Lydian Kingdom depicts the moment when that lion attacks a bull.

The motifs seen on these earliest coins, minted in the 6th century BCE, belong to the Kingdom of Lydia. Although there are various interpretations as to why they chose the lion for their coins, it is generally accepted that they were inspired by a species of lion found in ancient Anatolia. However, there is no clear, accepted explanation for why the lion is depicted attacking the bull. It is likely that this served as propaganda depicting a confrontation between the Kingdom of Lydia and another kingdom in Anatolia (Phrygians?).

What really caught my attention, however, is that this motif continued to be used in the Tarsus area during the Hellenistic period. We know that the satrap who ruled the region before Alexander the Great used this symbol and that Alexander continued this tradition. Indeed, the fact that the Asian Lion (Panthera leo persica), native to Anatolia, lived in the eastern and southeastern regions of Anatolia explains the lion depicted on these coins (and, of course, the lion seen on Babylonian coins as well).

It can be said that the Late Hittite city-states, which emerged in the southeastern region after the collapse of the Hittite Empire around 1200 BCE, clearly reflect Aramaic influence. But how is it that the Kingdom of Lydia, located to the west, used a type of lion found in the east, while its eastern rivals were symbolized by a bull?

It is unfortunate that the history of the period between 1200 BCE and 500 BCE is so obscure, forcing us to rely heavily on interpretation. Nevertheless, the fact that nearly the same figure was used in the same way for over 300 years is quite impressive.


r/AllAuthorsWelcome • • 23h ago

'Immediately spellbinding': Four reasons why gay Spanish epic La Bola Negra could win the Oscar for best picture (Article by Christina Newland - BBC)

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4 Upvotes

Excerpt from the first part of the article:

Telling the stories of three gay men across a century, this sweeping but relatively low-budget drama is second favourite to The Odyssey for the Academy's top prize. Here's why it could beat out Homer.

From the first 10 minutes of gay historical epic La Bola Negra, it's hard not to recognise you are seeing something very special. Opening with a scene of a sleepy Spanish village during the Civil War of the 1930s thrown into violence, it has a visual beauty and storytelling rhythm that are immediately spellbinding. It is inspired directly by the work of the revered early 20th-Century poet and playwright Federico Garcia Lorca, but also sprawls in other imaginative directions, creating a tapestry of memory, art and sexual repression across a century of Spanish life. 


r/AllAuthorsWelcome • • 1d ago

The New ADHD Medications, Explained for Patients - Four new options for ADHD treatment have arrived. Most patients still shouldn’t switch. (Article by Ryan S. Sultán MD - Reviewed by Gary Drevitch - Psychology Today)

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81 Upvotes

Excerpt from the first part of the article:

Three ADHD medications have reached American patients in the past five years, and a fourth was approved this July. For a field that spent two decades cycling the same molecules through new delivery systems, that is a genuinely unusual stretch. It has also produced a wave of questions in my office, most of which reduce to one: Should I switch?

For most patients the answer is No, and understanding why requires knowing what each new option actually is.


r/AllAuthorsWelcome • • 1d ago

Have You Always Had ADHD, or Did It Just Show Up? - Why adult-onset ADHD is capturing our attention and what’s actually happening. (Article by Melanie A. McNally Psy.D. - Reviewed by Monica Vilhauer Ph.D. - Psychology Today)

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300 Upvotes

Excerpt from the first part of the article:

As a psychologist who conducts psychological evaluations, I sit across from adults every single week who are completely exhausted. They’re bright, capable, and driven, yet they feel like they're constantly running on a treadmill that’s moving just a little too fast.

They tell me stories of missed deadlines, unfinished projects, a paralyzing inability to start simple tasks, and a brain that feels like it has fifty tabs open all at once. Often, they look at me with a mix of vulnerability and frustration and ask: “Is it possible I just developed ADHD as an adult? Because I swear I wasn't like this as a kid.”

It’s a phenomenal question, and one that has sparked a massive debate in the scientific community over the last decade. If you’re struggling with executive dysfunction for the first time in your twenties, thirties, or forties, it certainly feels like the disorder just moved in.


r/AllAuthorsWelcome • • 21h ago

This thought gave me chills

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