“Who Do I Serve” Ancient Salvation?

Aramaic Philosophy

God created the Heavens…..the First Wheel

God created Me in his image…..the Second Wheel

God created the Earth….the Third Wheel

My known world extends 360 degrees around me like a wheel and below me and above me.  I only have control in the known world not with worlds I cannot see, governments etc.  My feet stand on the ground and my mind is between Heaven and Earth.

Varieties Of Salvation In World Religions

Ancient Egypt

[The Pyramid Texts of ancient Egypt provide the earliest evidence of the human quest for salvation. They reveal that by about 2400 BCE a complex soteriology connected with the* divine kingship of the pharaohs had been established in Egypt. This soteriology was gradually developed in concept and ritual practice and was popularized; i.e., the original royal privilege was gradually extended to all the classes of society, until by about 1400 BCE it had become an elaborate mortuary cult through which all who could afford its cost could hope to partake of the salvation it offered. This salvation concerned three aspects of postmortem existence, as imagined by the ancient Egyptians, and, in the concept of Osiris, it involved the earliest instance of a saviour-god. An elaborate ritual of embalmment was designed to save the corpse from decomposition and restore its faculties so that it could live in a well-equipped tomb. This ritual imitated the acts that were believed to have been performed by the gods to preserve the body of Osiris, with whom the deceased was ritually assimilated. The next concern was to resurrect the embalmed body of the dead person, as Osiris had been resurrected to a new life after death. Having thus been saved from the consequences of death, the revivified dead had to undergo a judgment (presided over by Osiris) on the moral quality of his life on earth. In this ordeal, the deceased could be saved from an awful second death only by personal integrity. If he safely passed the test, he was declared maa kheru (“true of voice”) and was admitted to the beatitude of the realm over which Osiris reigned.

  • divine kingship—Roman Catholic Church

This Osirian mortuary cult, with its promise of postmortem salvation, was practiced from about 2400 BCE until its suppression in the Christian era. In some respects, it constitutes a prototype of Christianity as a salvation religion]


Running through the great complex of beliefs and ritual practices that constitute Hinduism is the conviction that the soul or self (atman) is subject to samsara—i.e., the transmigration through many forms of incarnation. Held together with this belief is another, karma—i.e., that the soul carries with it the burden of its past actions, which conditions the forms of its future incarnations. As long as the soul mistakes this phenomenal world for reality and clings to existence in it, it is doomed to suffer endless births and deaths. The various Indian traditions offer ways in which to attain moksha (“release”; “liberation”) from the misery of subjection to the inexorable process of cosmic time. Basically, this liberation consists in the soul’s effective apprehension of its essential unity with brahman, the Absolute or supreme reality, and its merging with it. Most of the ways by which this goal may be attained require self-effort in mastering meditation techniques and living an ascetic life. But in the devotional (bhakti) movements associated with Vishnu and Shiva, an intense personal devotion to the deity concerned is believed to earn divine aid to salvation.


Buddhism accepts the principles of samsara and karma (Pali: kamma), but it differs in one important respect from the Hindu conception of human nature. Instead of believing that an atman passes through endless series of incarnations, Buddhism teaches that there is no such preexistent, eternal core of an individual that migrates from body to body. Each individual consists of a number of physical and psychic elements (khandhas; Sanskrit skandhas) that combine to create the sense of personal individuality. But this combination is only temporary and is irreparably shattered by death, leaving no element that can be identified as the soul or self. By a subtle metaphysical argument, however, it is maintained that the craving for personal existence generated by the khandhas causes the birth of another such personalized combination, which inherits the karma of a sequence of previous combinations of khandhas.


Muhammad regarded himself as “a warner clear” and as the last and greatest of a line of prophets whom Allah (in Arabic, Allāh: God) had sent to warn his people of impending doom. Although the word najāt (Arabic: “salvation”) is used only once in the Qurʾān (the holy book of Islam), the basic aim of Islam is salvation in the sense of escaping future punishment, which will be pronounced on sinners at the Last Judgment. Muhammad did teach that Allah had predestined some humans to heaven and others to hell, but the whole logic of his message is that submission to Allah is the means to salvation, for Allah is merciful. Indeed, faithful submission is the quintessence of Islam, the word islām itself meaning “submission.” Although in his own estimation *Muhammad was the prophet of Allah, in later Muslim devotion he came to be venerated as the mediator between God and humanity, whose intercession was decisive.

*Muhammad the divine mediator between man and God.


Christianity’s primary premise is that the incarnation and sacrificial death of Jesus Christ formed the climax of a divine plan for humanity’s salvation. This plan was conceived by God consequent on the Fall of Adam, the progenitor of the human race, and it would be completed at the Last Judgment, when the Second Coming of Christ would mark the catastrophic end of the world. This soteriological evaluation of history finds expression in the Christian division of time into two periods: before Christ (BC) and anno Domini (AD)—i.e., the years of the Lord. This classification of time has been increasingly superseded since the late 20th century by the periods before the Common Era (BCE) and Common Era (CE), respectively.

The evolution of the Christian doctrine of salvation was a complicated process essentially linked with the gradual definition of belief in the divinity of *Jesus of Nazareth. In Christian theology, therefore, soteriology is an integral part of what is termed Christology. Whereas the divinity of Jesus Christ has been the subject of careful metaphysical definition in the creeds, the exact nature and mode of salvation through Christ has not been so precisely defined. The church has been content to state in its creeds that Christ was incarnated, crucified, died, and rose again “for us men and for our salvation.”

*Jesus the divine mediator between man and God.

The Roman Catholic church the “divine kingship”, divine mediator, Pope Francis, between man and God


Because Judaism is by origin and nature an ethnic religion, salvation has been primarily conceived in terms of the destiny of Israel as the elect people of Yahweh (often referred to as “the Lord”), the God of Israel. It was not until the 2nd century BCE that there arose a belief in an afterlife, for which the dead would be resurrected and undergo divine judgment. Before that time, the individual had to be content that his posterity continued within the holy nation. But, even after the emergence of belief in the resurrection of the dead, the essentially ethnic character of Judaism still decisively influenced soteriological thinking. The apocalyptic faith, which became so fervent as Israel moved toward its fateful overthrow by the Romans in 70 CE, conceived of salvation as the miraculous intervention of the Lord or his messiah (literally “anointed one”) in world affairs. This saving act would culminate in the Last Judgment delivered on the nations that oppressed Israel and Israel’s glorious vindication as the people of God. From the end of the national state in the Holy Land in 70 CE, Jewish religion, despite the increasing recognition of personal significance, has remained characterized by its essential ethnic concern.

I believe if you are going to believe in mans religions you might as well have a foundation for that belief.  What do I believe.  I look at nature and the heavens above me.  Somebody created it because everything has a strict mathematical structure to it that man cannot replicate.  They cannot create the spark of life they can only replicate life.  I have a plant outside my home that blooms about two times a year once in the spring and once in late summer.  Like clockwork the hummingbirds show up passing through on their migratory flights back and forth into Mexico.  Somewhere in their DNA someone gave them an instinct.  My instinct resides in my heart what is correct.  Is there an afterlife can,t tell you. But I can tell is that there is an absolute of birth and death.  What you do in between those two points is your choice. I like the Aramaic interpretations of life because for me it resides in common sense.   A relationship of Families and to  an intelligent God who created them, male and female.

Who Do I Serve?

Rivers of Nonsense?

You Judge Yourself

“Welcome to my World”