The Abyss
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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?...
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.
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