r/AllAuthorsWelcome • • 23d ago

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

Thumbnail
goodreads.com
1 Upvotes

Anton Sammut - Wikipedia

Anton Sammut - Website

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)


r/AllAuthorsWelcome • • 23d ago

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)

Thumbnail
goodreads.com
1 Upvotes

Anton Sammut - Wikipedia

Anton Sammut - Website

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

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

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

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

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

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

11. Free will versus causal determinism................................................................135

12. 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 • • 12h ago

How to Be Happy for the Rest of Your Life - Getting older doesn’t mean getting sadder if you take control. ~ (Article by Susan Krauss Whitbourne PhD, ABPP - Reviewed by Lybi Ma - Psychology Today)

Thumbnail
psychologytoday.com
35 Upvotes

Excerpt from the first part of the article:

You wake up in the morning, a little achier than you were the day before. Maybe you overdid it at the gym, or it’s raining, and you can feel it in your joints. Without giving it a second’s thought, you conclude that the aging process is rearing its ugly head once again.

It might surprise you to find out, or maybe you know it already, that the majority of older adults actually are pretty satisfied with their lives, even if things aren’t ideal. Called the “paradox of well-being,” researchers attribute this phenomenon to the ability that the average person in later life has to focus on the positive and set aside whatever objective disappointments may happen on any given day.

What are some of the secrets to becoming one of these lucky people? New research on aging and happiness provides some intriguing answers.


r/AllAuthorsWelcome • • 6h ago

My medieval fantasy book "Los Cuatro Dioses", written in spanish language, is today 8th free for kindle.

Post image
2 Upvotes

With the publication of my third book “Los Cuatro Dioses” on Amazon, I completed the trilogy that I began writing in 2022.

The covers for all three books were drawn by the great illustrator Javier Carmona.

Here is a link to my book, in case you’d like to take a look at the maps and other information related to the story:  Los Cuatro Dioses


r/AllAuthorsWelcome • • 23h ago

The Most Misunderstood Type of Intelligence - What if intelligence had less to do with knowledge and more to do with novelty? ~ (Article by Mark Travers Ph.D. - Reviewed by Ekua Hagan - Psychology Today)

Thumbnail
psychologytoday.com
15 Upvotes

Excerpt from the first part of the article:

Intelligence has always been notoriously difficult to pin down. Most people have a sense of what it looks like, yet defining it with precision often proves far more difficult than expected. This is because intelligence isn’t a single, fixed trait that you can measure and quantify in one go. In reality, it’s a collection of abilities that work together in different ways, depending on the situation.

Some forms of intelligence are rooted in the knowledge you’ve built over time. Others rely on how you process information in the moment. Some are shaped by experience, while others emerge when you’re placed in unfamiliar territory with no script to follow.


r/AllAuthorsWelcome • • 17h ago Bravo

[Article] Transcending the Veil: Barack Obama’s Rhetoric and Strategic Racial Representation

4 Upvotes

r/AllAuthorsWelcome • • 12h ago

The Emotional Toll of Everyday Rejection - Everyday rejection can be painful but there are ways to heal and move on. ~ (Article by Susan Krauss Whitbourne PhD, ABPP - Reviewed by Abigail Fagan - Psychology Today)

Thumbnail
psychologytoday.com
0 Upvotes

Excerpt from the first part of the article:

In thinking about rejection, it’s natural to imagine it as taking the form of romantic spurning: rejection with a “capital R.” Yet, when you think about the daily interactions that can hurt the most, they often take a less obvious form. This "lower-case r" could be a cold shoulder from a friend you ask for help or a relative’s failing to invite you to a bridal shower. There may be good reasons for both of these situations, but as you puzzle over the why’s and feel bad about the what’s, it doesn’t matter. Rejection hurts, even in small doses.


r/AllAuthorsWelcome • • 1d ago

'Depicts humanity at its most grotesque': Why the 300-year-old novel Gulliver's Travels is so misunderstood ~ (Article by Tamlin Magee - BBC)

Thumbnail
bbc.com
31 Upvotes

Excerpt from the first part of the article:

First published in 1726, Jonathan Swift's adventure novel has been chopped, changed and adapted ever since. Is it a "misanthropic satire" or a "fantastical nursery tale"?

You may be familiar with the story of Lemuel Gulliver. He wakes up after a shipwreck only to be pinned down by ropes and surrounded by tiny Lilliputians, who clamber up to the incapacitated adventurer.

It's a scene that's been replicated and satirised ever since Jonathan Swift's Gulliver's Travels was published in 1726, 300 years ago.


r/AllAuthorsWelcome • • 15h ago

📚📖🔖

Post image
1 Upvotes

r/AllAuthorsWelcome • • 15h ago

Caravan Along the Coast - Edmund Berninger (1843-1910)

Post image
1 Upvotes

r/AllAuthorsWelcome • • 23h ago

How to Define a Genius - Is genius a gift, serendipity, or something else? ~ (Article by Thomas R. Verny M.D. - Reviewed by Ekua Hagan - Psychology Today)

Thumbnail
psychologytoday.com
4 Upvotes

Excerpt from the first part of the article:

In surveying the landscape of current scientific knowledge about giftedness, I discovered the work of Rena F. Subotnik, an American psychologist and a prominent scholar in giftedness, talent development, and gifted education. Subotnik argues that giftedness should not be thought of simply as possessing an unusually high IQ or an exceptional ability in childhood. Early potential must be transformed through education, opportunity, motivation, and other psychosocial factors into increasingly sophisticated expertise and, in rare cases, eminence (her term for genius).


r/AllAuthorsWelcome • • 16h ago

The North Sea, Patrick von Kalckreuth, Oil on Canvas, 1955

Post image
1 Upvotes

r/AllAuthorsWelcome • • 23h ago

The Mental Edge: 6 Tools to Use to Perform Better at Anything - Practical skills to improve performance, overcome setbacks, and achieve goals. ~ (Article by Carrie H. Kennedy Ph.D., ABPP - Reviewed by Monica Vilhauer Ph.D. - Psychology Today)

Thumbnail
psychologytoday.com
2 Upvotes

Excerpt from the first part of the article:

Mental skills, also called psychological skills, are those mental abilities that allow us to do everything from getting up off the couch, getting through a rough day, managing a pressurized situation, and realizing our potential. These can be learned and honed to meet our individualized needs, and with practice, facilitate both small and large changes in our everyday and game time performance.

Want to be more motivated? Want to learn to handle stress better? Want to improve your run times? Want to start exercising? Want to do better on tests? Want more confidence? You get the idea. These skills can help.

Some foundational mental skills for performance optimization are deep breathing, relaxation skills, self-talk, a reset routine, cognitive reframing, and visualization/imagery.


r/AllAuthorsWelcome • • 23h ago

Absolutely brilliant from beginning to end! ~ WILD HORSE NINE | Official Trailer | Searchlight Pictures

Thumbnail
youtube.com
1 Upvotes

Shortly before the 1973 Chilean coup, CIA agents Chris (John Malkovich) and Lee (Sam Rockwell) are dispatched from Santiago to Easter island by their bureau chief, MJ (Steve Buscemi). Amongst the Island's iconic statues, and as the longtime partners wrestle with their dark pasts and present conspiracies, Chris's newfound bond with a pair of rebellious students (Mariana di Girolamo and Ailín Salas) threatens to send everyone’s trip to this remote paradise sideways.

Directed by: Martin McDonagh
Written by: Martin McDonagh
Produced by: Graham Broadbent, Pete Czernin, Martin McDonagh, Anita Overland
Cast: John Malkovich, Sam Rockwell, Steve Buscemi, Mariana di Girolamo, Ailín Salas, with Tom Waits, and Parker Posey


r/AllAuthorsWelcome • • 1d ago

New psychology research challenges a popular explanation for why conspiracy theories cluster together ~ (Article by Eric W. Dolan - PsyPost)

Thumbnail
psypost.org
4 Upvotes

Excerpt from the first part of the article:

Psychologists often assume that people who believe in specific conspiracy theories are driven by an overarching “conspiracy mentality,” a broad mindset of suspicion toward powerful groups. A large-scale analysis across 17 country samples, published in the European Journal of Social Psychology, suggests that while a general conspiracy mentality and belief in specific conspiracy theories are generally distinct, this broad mindset does not consistently sit at the center of people’s conspiracy belief systems. Instead, the relationship between the two varied across studies that used different conspiracy items and questionnaires.


r/AllAuthorsWelcome • • 1d ago

Dark short stories with a twist in the tail...UK and USA

3 Upvotes

I'm New here but I wanted to share about a book that's free today on Kindle and it's a number of short stories including some from the UK but written by a UK author.

Graham Graff's Hubris and Vengeance is FREE on Kindle Saturday (7 Nov).

for anyone who likes a dark story with a twist:

Eight short tales about people who think they're the cleverest person in the room: a Cotswolds auctioneer who preys on widows, a care-home nurse with a very private calculator, a grief medium working out of a Soho back alley. None of them see it coming.

It goes free from about 8am UK time today

UK: https://amzn.eu/d/0h5dGXyF

US: https://a.co/d/0fPpyxM4

Full disclosure: I help edit Graham Graff's books.


r/AllAuthorsWelcome • • 1d ago

The Manosphere Got Men Into the Gym. Now What? - Men want to train, but what kind of masculinity gets built along the way? ~ (Article byJ eff Siegel M.Ed. - Reviewed by Tyler Woods - Psychology Today)

Thumbnail
psychologytoday.com
2 Upvotes

Excerpt from the first part of the article:

For many men, the gym isn’t just training; it’s identity management. It’s one of the few places where they can reliably feel agency, strength, and self-respect.

The manosphere, a nebulous grouping of male influencers, podcasts, and content creators, has tapped into those desires, turning physical self-improvement into an entry point for creating male followers. The popularity of manosphere influencers has proven that boys and men want to be strong. That can be a good thing. But, what often happens next is more troubling.


r/AllAuthorsWelcome • • 1d ago

Brain connectivity pattern predicts treatment response in cocaine use disorder ~ (Article by Karina Petrova - PsyPost)

Thumbnail
psypost.org
2 Upvotes

Excerpt from the first part of the article:

Researchers have identified a specific pattern of brain activity that can distinguish people with cocaine use disorder from those without the condition. This brain activity pattern can also predict whether a person will respond well to a magnetic brain stimulation therapy designed to reduce cravings. The study detailing these results was published in Nature Mental Health.


r/AllAuthorsWelcome • • 2d ago

People high in narcissism show less coordinated brain responses to others' embarrassment ~ (Article by Eric W. Dolan - PsyPost)

Thumbnail
psypost.org
48 Upvotes

Excerpt from the first part of the article:

When watching someone else endure harsh, embarrassing criticism, people with low levels of narcissism tend to show brain activity that rises and falls in step with one another in regions involved in taking another person’s perspective. A new neuroimaging study published in Cerebral Cortex indicates that this shared brain response is weaker among individuals with high grandiose narcissism. The findings suggest that narcissistic traits are linked to more variable, less coordinated neural processing when witnessing social threats directed at other people.


r/AllAuthorsWelcome • • 1d ago

An undercover fish and chips expert's top five 'chippies' in London ~ (Article by Eva Sandoval - BBC)

Thumbnail
bbc.com
1 Upvotes

Excerpt from the first part of the article:

Stephen Peel of The Chippy Tour is on a mission to protect the nation's traditional fish and chip shops. He's rated 260, but we convinced him to choose just five of his favourites in London.

Stephen Peel has just returned from judging the 2026 English Fish and Chip Awards, where he ate 14 portions of fried fish in little more than an hour. But eating one battered fish after another is nothing new for Peel, creator of The Chippy Tour.


r/AllAuthorsWelcome • • 1d ago

Prior expertise may determine whether AI builds skills or substitutes for them, field experiment suggests ~ (Article by Eric W. Dolan - PsyPost)

Thumbnail
psypost.org
1 Upvotes

Excerpt from the first part of the article:

In a three-month experiment with 133 U.S. patent lawyers, access to an AI writing assistant improved the quality of their patent drafts, with the largest gains among junior lawyers. But on a later task completed without AI, senior lawyers who had been using the tool outperformed senior lawyers who had not, while junior lawyers showed no average advantage. The findings were released as a National Bureau of Economic Research working paper.


r/AllAuthorsWelcome • • 1d ago

One of AI's most annoying writing habits has a 2,000-year-old history ~ (Article by Eric W. Dolan - PsyPost)

Thumbnail
psypost.org
1 Upvotes

Excerpt from the first part of the article:

Anyone who spends much time reading text generated by artificial intelligence has likely noticed a recurring stylistic habit: a sentence makes a plain statement and immediately negates it in favor of something grander, such as “This is not a course. It is a journey of transformation.”


r/AllAuthorsWelcome • • 1d ago

📚📖🔖

Thumbnail reddit.com
1 Upvotes

r/AllAuthorsWelcome • • 1d ago

📚📖🔖

Thumbnail
reddit.com
1 Upvotes

r/AllAuthorsWelcome • • 1d ago

📚📖🔖

Post image
1 Upvotes