The Rebellion of Sakla Series

The worldviews of the ancient cultures of Earth coincide in various references about the beginning of the world. That is the case of the primordial origin of chaos and darkness, the deep abysses. Was this literal or figurative? What if it was both? This thesis of comparative mythology provides a clear example of how the universe is a mirror, one thing of the other, since the metaphysical or spiritual is an image of the material, of phenomena or forms, and vice versa. The gods personified elemental concepts, and this hierarchy of gods encompassed the aspects of the cosmos. Were those gods real? Were they extraterrestrials, beings from other dimensions or archetypal representations of world phenomena? Or several, or all, of the previous meanings? According to these descriptions, the world-universe was produced from a non-physical state, or etheric universe, and subsequently produced dimensions, among which would be the most fickle, harsh and vulnerable: physics. Planet Earth would have been one of billions in this galaxy alone, one of thousands of thousands of galaxies produced, all with their multiple dimensions. The terrestrial sphere would have gone through processes of almost complete destruction and been rebuilt, with cavities inside. From here comes the theory of the 'Hollow Earth', also evaluated in this thesis. In these processes the gods would have fought against each other and would have been the controllers and personification of the powers of the cosmos. Mythologies refer to the first god of matter with different names: Plato called him Demiurge; the Egyptians called it Atum; the Gnostics, Ialdabaot; Aramaic culture, Sakla; the Jews, Samael; the Greeks Cronus; the Hittites, Aralu; the Romans, Saturn; the Canaanite Dagon. Not all the stories follow the same chronological or genealogical line, but they agree on the most interesting points about the origin that the biblical Genesis attributes to a state of darkness as the beginning of everything. The rebellion of Ialdabaot would have been the first in the material world, so to speak, and from which many more emerged, such as the rebellion of Lucifer, much later. Coincidentally, ufology could be reconciling this idea of Ialdabaot with Draconian-Orionite history. This work concludes with the formation of matter through a link with all the principalities-authorities, powers, potentates, kosmokrator (hosts of evil from the celestial regions), dark angels, dark spirits and demons, and all their hierarchies. This first part also outlines the figure of the first gods and the description of ancient cultures about the origin of the cosmos, the solar system and the planet Earth.

This second part of The Sakla Rebellion is an explanatory thesis on the identity of the deity Jehovah and other gods who accompanied him. The names (in Hebrew "shem" or identity, destiny) of the Hebrew deity denoted epithets, both for one or more entities (beings, consciousnesses) that appear referred to in Hebrew texts. This treatise begins, then, by unraveling issues relating to the identity of the god known as Jehovah (or IHVH). The next part exposes the origin of the human race with the use of comparative mythology and paleontological and archaeological records. The next section continues by delving into the records about various civilizations that existed before the history they tell in schools. The Lemurians (from Mu), the Atlanteans (from Poseidonis), Hyperborea and peoples whose memory only remains in legends and myths, and even evidence of populations that inhabited the Earth millions of years ago (even before the existence of the dinosaurs). ). The fourth part of the book deals with the entire theme of the story of the "fall" of man, from different perspectives, taking in Hebrew, Greek, Celtic, Scandinavian, Egyptian and Canaanite cultures. The dynamic of the Garden of Eden story is followed by the thesis about Satan. This part addresses the independent stories of folkloric figures from different peoples of the globe that coincide in the same context as an antagonistic figure of man, be it Loki for the Nordics, Cernunos for the Celts, Guayota for the Guanche indigenous people, Zu for the Sumerians, Iblis for the Arabs, Satan for the Hebrews, the devil for the Christians, Set for the Egyptians, Mot for the Hittites, Hades for the Greeks, Pluto for the Romans, Ahriman for the Persians or Pazuzu for the Babylonians, for example. This thesis structures the conception of religious concepts based on names such as Lucifer (or Luzbel), Beelzebub (or Baal-Zebub), Satan (or ha.Satan), the ancient serpent, Leviathan, the 7-headed dragon, the fallen cherub , the king of Tire or the prince of the power of the air. They are the same? Why several qualifiers for who could be the same "person"?

Although this third part begins by complementing the previous two with additional content, and delves into an outline of what ancient texts expose about the original universe from which everything emanated (including this universe), its center is a complete thesis on the history known as the episode of "fallen angels". It begins by explaining that in very distant eras it is said that the gods had bloody wars among themselves for the sovereignty of the cosmos. Finally the dark forces were divided between Behemoth and Leviathan (or Raju and Ketu in the stories of remote India). Later, in subsequent wars, another alliance came to Earth: the Nephilim. At various times and in different ways, the "sons of heaven" came down and established their own lineage, crossing DNA with that of mortal humans, thus giving rise to monarchies. It all began with the era of the so-called "giants", who are talked about in almost all the stories in the world. This thesis also talks about the hierarchies of angels and demons, and the races of giants and spirits, as well as their origin and role.

In this fourth thesis I explain the story of biblical Genesis in the light of metaphysics and literality, and not starting from the common error of taking the translated text, but starting from the original sources (first, Hebrew and Greek), and not according to not the religious interpretation, but also the scientific interpretation of the archetypes of the mind. But this cannot be achieved correctly without corroborating the information and comparing it with other sources. This is because there are hundreds of other manuscripts from the Hebrew people, many of which also address the creation of the universe. You will not find a story that begins with chaos and an abyss, since that is a later scenario. Things didn't start out like that. There was already "something", and from that "something", made up of other types of kingdoms and worlds, this universe was produced. A primordial, non-physical universe, from which physical universes and their dimensions, like our own, were produced. There was no Big Bang from a specific or unique point. The light burst simultaneously, in terms of cosmic consciousness, although it was experienced at different "times" due to "space" (distance). There were not 6 days of creation. There were cycles before that "light", and 6 eons after that time frame. What does all this story about the so-called "days" of Genesis (or 'Barashit') mean? You would be surprised to know that E-Din (Eden) was not a concept originating from the Sumerians, but evokes the kingdoms prior to this universe. Adam (Adam) was not a person, but the human race. Javah (Eve) was not a person, but Life, the daughter of Wisdom and Faith-Certainty. Here you come to understand what all these archetypes that were myths that first occurred in another universe really mean. Yes, that "snake" was not an animal, but the ego. And everything that is related represents the Collective Mind that produced this universe, which is called Elohim, Adam or Christ, as the case may be.

There is a famous quote that says, "I don't know what life is, but I know perfectly well when my dog is dead." Every person has asked themselves, at least once, since their youth, elementary things about existentialism. Questions such as, who am I? What do I do here? What should I do with my life? Or, what will happen after this life? This is so important for our being that many do not hesitate to consult fortune tellers, so that, even to a certain degree, they could calm that intrigue. What we call 'death' is part of these big questions. Unfortunately for most, this is the big question that – at least officially, or popularly – lacks further answers. The majority of the population may not want to think about this, since an uncomfortable – and even terrible – fear, restlessness and uncertainty invade their being. However, there is no shortage of seeing dead people in action or drama films, and, in one way or another, the gore, horror and crime drama genres are quite seductive for many. We are aware that within us there is something that intrigues us about the 'Beyond', a mix of intrigue, respect, fear and deep curiosity. We all want to believe, in one way or another, that there is something beyond this life. We all want to last, to be long-lived, young, immortal, eternal. When we are faced with the possibility of death, that is where our inner being unequivocally says, with complete honesty: "Father, why have you forsaken me?" This phrase from Yeshua (Jesus of Nazareth) does not focus on him and his moment of alleged agony on the cross, but on an unquestionable truth about how man is forced to bow before the emotional and psychological abyss that represents the complete feeling of vulnerability, uncertainty, fear, panic, loneliness and abandonment that represent the doors of the Beyond. What would be the point of living for a while and then ceasing to exist? How can life be a gift, if when I have barely managed to enjoy something, illness comes, then old age and, finally, death? Or, how can I have confidence or certainty in something if you don't know if illness, disability or death will visit you tomorrow? What if you could know what lies beyond the threshold of death? Would you be willing to believe in the possibility that your being will continue to exist once it leaves the bodily vehicle? What if the body is just a dress for something else that can move through other dimensions and be reborn a thousand and thousands of times until eternity? What if our destiny is to become superior beings who transcend death and become gods? If you are willing to give rise to this possibility, this work will surely interest you.