The use of 'thee', 'thou' and other 'poetic language', is used as a means of helping the student capture
the feeling of Aramaic speech. At any point in the discussion where I consider that the use of classical language may
mar the students understanding, I have used common modern English instead.
OF THE HIGH TRINITY OF GODS: "ENKI, ENLIL, & ANU":
Anu is seen as the most high and is found by most persons of the Christian, Muslim and Hebrew faiths,
to be the one most like the god that they are familiar with. He is reprsented in the old mythology, as far away and beyond
the reach of common man (much like the Hinduistic concept of "Brahman").
It was to Anu that all the gods looked to for guidance and authority. It was Anu that granted licence to
each of the gods to rule in his / her place.
This common view of Anu belonged to the common people of the lands; while
within the temple and the Bit Reduti (nobility), the priests and royalty learned that Anu (also known as Assur and
AbBa) was a great deal more. His-It-Her so-called aloofness was not a lack of caring; but rather, it was expressed as Anu
being beyond comprehesion or accurate description.
They learned that all gods and goddesses were emanations of Anu,
as birthed by Nammu / Bau/ Babilani the great mother and creative principles of chaos (also an emanation of Anu).
They learned that by seeking personal growth they could acomplish the unthinkable: they could touch
the very face of God. They learned that there were a set of methods that could be used to reach a level of personal growth
that far outreached the common expectation.
This first writ is an explanation of this concept.
Love thy gods and make obeisence to them. Love thy mother and honor her for thy birth. Seek thy personal
god and learn of the ways of Master Adapa. Yet know you, that this is not enough. Seek you Anu in all things. For that
is the truth of all the many things.
That Enki is the cleverness and compassion of Anu; That Enlil is the authority
(word) of Anu; Ishtar the love of Anu; Nebo the knowledge of Anu; yeah, Bel is his hand. Yet would you honor thy mother's
hand and not her heart; or honor her mouth, but not her wisdom? No, one seeks to honor her whole. Yet why doest one
not honor Anu so?
It is the way of things: that though we are clever, we are imperfect; and although we are worshipful,
we are not pure. Yet even so we are one with Anu. Knowing that thy Gods are like thee, this is simple. For the Magician speaks
to Enki; the scribe loves Tashmitu; the warrior crys out to Ishtar and Nergal; the king weeps to Bel; and the weaver reaches
out to Utu. Each follows their own fashion in this. Yet knowing that thou art like thy gods, that is more difficult to see.
Even as they are one with Anu so are you and all men. Even as they are one race with Anu, so too we are one race and
one with Anu.
Anu is both male and female. Anu is all things seen and unseen. Anu is every god and goddess. Anu is
light and dark, all things united as ONE. There in the heart of the colors of Anu (black, white, red, etc.), we may see all
that is and all that is not. Yet Anu cares not of the broken law; for Anu is all law and all tresspass of law. Anu cares not
for decrees; for his word is all word and even his silence a decree.
Anu is beyond name or number. Anu is all!
One must realize that if this is so, that even as Enki is the form maker and the weaver of the magick
of Anu, that all things that exist are a 'something of Anu' (literally, Patterns of Anu).
"Where," you may ask, "do
I fit in with this whole notion (literally, how does thy water fill this skin)?"
First, know that there is only one of you, and one need simply say, "I am the (your name) of Anu."
If this is not enough, seek to perfect thyself and thou becomest the name of Anu. If this seems to say naught (literally,
if this leaves thy bowl empty) then know that thou art like thy gods. For even if thou art a child of Nergal, then that part
of Anu that is Nergal lives within you. If thy Goddess is Ishtar, then through she Anu livest within thee and shineth
Even unto the last of them, all gods are within thee and the reach of thy understanding, but Anu alone
is without definition (has no mark upon HIS tablet).
How may the priest or diviner comprehend all that is? That
which is above is like that which is below, Anu moves in the Heavens, Anu moves within thy breast. Look upon the ripple from
a pebble cast into the lake, and there you will see Anu. The reflection of the heavens is shattered by the ripple, yet the
heavens are whole. The ripples reach outward seemingly with out end; if they touch upon the shore, they return from wence
they came, having shaped the shore in passing. Even as these waves subside, this is like Anu.
Thou art like a pebble
cast upon the waters: the ripples of thy existence shall move the waters for your life time; yet when they die away, you will
have returned to Anu. Thou may be river, ocean, puddle or well, yet all are Anu, each unique and special... each with a pattern
and a purpose.
The gods are not unknowable, only unchangable. Cast thy stone and all shall again become as it
was in time. Touch the life of another and it is as the ripple touching the shore. In other words, your effect will return
to you and not shatter the oneness of all things; and you will change and move only that part of Anu for a brief second.
looks grimly upon the wicked man; yet he is Anu. One smiles upon the babe, and he is Anu. The smiling babe may grow
to be the wicked man; yet he is Anu. If thou seekest no other God than Anu, thou wilt surely still see them all (the gods),
for they are all within him; even as they who serve the gods, one or many, shall surely do service unto The Supreme.
is this so? Look upon thy repast: the bread, the beer, and the onion. Lo, thy table is laiden with far finer things;
but this, the meal of the common man speakest more of Anu than the priest in his santuary.
The great all is as the
onion. Peel from it the outer, and thus, is to be found the inner. Look then again and one will see that now, that which was
inner has become outer. Peel away the outer yet again, and one finds the inner yet again. Layer upon layer shall you pull
away, yet ever seeking the center. But when you have found the center, having wept from thy eyes with each portion, still
you will have naught. Yet put the onion within the earth of Enki and it grows. Seek understanding of the formless and it will
frustrate you; put the universal within the world of form and it will manifest as form. And this is obvious but unknowable.
Is not Adad a peel of onion? Is not Enlil fond of his own place within it (the onion / universe)?
Look upon the beer,
wife of Adad. It lightens the heart and eases the heat, yet taken in excess it smites the brain like a mace and burdens
the heart with tears. In this same way, seek the understanding of Anu in a small and humble way--and you shall be refreshed
and eased. Yet submerge thyself in the depths of Anu and thy inperfect understanding shall make thee stupored and pained by
Look upon the grain that becomes the bread. Cut down in the prime of life, flailed, crushed and roasted
in the furnace, the grain goes to the table. Yet it complains not, for is this not the way of grain? To live the life that
Anu conceived, that Enlil ordained, that Enki formed, that Ninhursagah nurtured--are not the common man and the king alike
in this way? Even the bread that is left to dry, is made useful; for it is the seed of the beer. All things, bitter onion,
loaf and beer, have purpose by the word of Enlil; and manifest the perfection of Anu.
It is the way of the king to
seek perfection and understanding in Anu; yet is the loaf not pure and perfect beyond him? This is Anu.
The One & The Many, All Are Anu