The History of Civilization

Project: The Genesis
Author: Lem Chuck Moth

Started date: April/01/2020
Last updated: April/01/2020
All right reserved.
Note:
Since this paper is still drafted, the readers would be advised to ignore any context errors. The content is not final and subjected to be reviewed.


INTRODUCTION
Misconcepted on the completeness of physical world, Atheism forged ahead the doctrine of void outside of the physical domain. As a result, secular works on current history of humanity rejects the divine intervention that without it, humanity became purposeless as best the natural world itself. In parallel to the history of the humanity, we concluded that religion creates humanity and not the other way around (The Book of Genesis: The Birth of Adam and Eve: The Making of the Western World). With this statement, we came to the contradiction of current secular view on the history of the world civilization that humanity is exclusive part of natural development. We also argue that in complementing religion, science is suitable in providing empirical proof for verifying the effects of a religious statement that without it become a religious dogma (Historical Science: The Logistical Science: The Shortfall of the Empirical Methodology). The separation between the physical and spiritual worlds furthermore limits scientists of not prejudging religion. At the contrary, we had seen that with proper religious referencing, the history of humanity could be compiled entirely without referencing to the unproved Darwinist theory of natural selection (The History of Humanity: The Conception of Modern Men: The Spirituality Issues). To accommodate a grand scale of spiritual enhancement, God was willing to give human souls the same physical body that until then was considered as gods' privilege. Trough the divine selection process, modern men were no longer animals and were expected to exercise their free will according to God's morality. With difference of life-style from their archaic ancestors, we had argued that modern men were not only conceived but also brought to civilization under God's supervision. Atheism so far was proved to be wrong about the nature of humanity and the purpose of its conception relative to the spiritual world. With that though, we shall review selected parts of the prehistoric deep pasts to integrate God intervention back into the history of humanity. With that though, we had argued that the Genesis is actually a scripture of the Meru Culture concerning its intervention into western civilization in general (The History of Civilization: Introduction: Of the Source and the Interpretation). Cross-referencing with the Sumerian epic story of Atrahasih allows us to look deep down into the divine role of God's intervention on the physical creation, but on the development of morality that constitute the core concept of the Meru Culture itself. To start, We shall emphasize on the meaning of life that was prescribed by the defining God's purpose on humanity.

Of God's Purpose
The Sumerian epic story of Atrahasih provides us with rare information on how God functions through the congress of gods in administering humanity. Under the ruling of Meru as the world cakravatin monarch, the court of Anu created human race out of the flesh of sacrificed gods. Complication arises when the race of giants was also conceived along the way through interbreeding between the gods Lgigi and the daughters of men. Under normal circumstances where they are operating under the gods Lgigi, the Anunnakis received proper education from the latter and were recruited as part of the court of Anu to help monitoring humanity. The Anunnakis' fate is exactly the same as humankind, even though through special diet they could live longer than normal human do. Nevertheless, they received more privilege than their human counterpart that allowed them to exert control on humanity with the help of the gods Lgigi. Often enough, they were mistaken as gods themselves while in reality they were conceived with the same human souls and are expected to have the same life cycle (Notes: Adapa and the Eternal Life). Under normal circumstances, they did not live to eternity, but to a certain period that their physical body could accommodate. However, they could maintain their longitivity through a special diet and some kinds of sacrifice of their own kinds, Agreeing with Christianity that sins are the cause of physical death, Buddhism believes that sins should be cleansed from the depressed souls for a better chance of eternal life. To save their souls from being locked into the unstoppable birth and death cycle, humankind's main responsibility was to use wisely their short life as human being to improve their spirituality. Efforts have to be made to cleanse altogether their existing sin, and at the same time restrain themselves from committing the new ones. It is by all means an easy proposition, but being born in human form in this Bhadrakalpas, men could expect all the help from higher up in the quest to promote their spirituality. They would waste their privilege being born in the same image of god if they let their sins to take full control of them instead of suppressing them during their life-time as human being. Under the Meru paradigm, the Abrahamic religious schools had more or less addressing the issues of spiritual enhancement under the rigorous chastisement of human souls. Nevertheless, they have no sense of urgency to complete the task in a timely manner and sadly enough, they are ignoring God's morality as irrelevant to their salvation. On the other hand, Buddhism would limit the timeline of God's project and consecrate the whole of Bhadrakalpas for its current realization.

THE MERU CULTURE
Under Meru' s development, Mesopotamia became known as the cradle of the western civilization to stay through many more generations of western dynasties. Archeologists had since unearthed numerous archeology sites that were rich in artifacts that were unmistakably originated from the regions. They later identified them as proofs of an advanced civilization's existence of which they referred as the Sumerian Culture, in concord to the regional name of Sumer. Nevertheless, early archeology 's work hardly yields proof of Meru 's development, but were instead of later generations of western civilization. It was rather recently that deeper digs reveal a whole new period of Sumerian civilization that scholars called the Ubaid period (6500-3800 BC).

The Archeological Site of Sumer
Despite the abundance of artifacts that were unearthed at the sites, there are still unknown facts that create major problem for the secular world to form their opinion about the identity of the people who has been linked to the culture. Many archeology sites appeared to yield different cultures that require elaborate secular theories on population migration to explain the dynamic of the regional cultural change. Whatever their ethnic origins were, they postulated that Middle Eastern people were to be incurring progression of life-styles that was brought by a new wave of civilization to the region. For the first time, Middle East was subjected to a social division between intensive subsistence peasant farmers, with crops and animals coming from the north, tent-dwelling nomadic pastoralists dependent upon their herds, and hunter-gatherers of the Arabian littoral living in primitive life-style. The sudden progressions hardly suggest that it was due to self-improvement, but argues for the arrival of foreign agents that were capable to induce changes in a rather shorter period of time. We shall argue furthermore that this type of organization was typical of the Meru Culture, which through its loose-end control down to the tribes or village had led to the formation of numerous new indigenous identities that suited best their environment. Done largely through the peaceful spread of a core of religious ideology, the appropriation allowed superficial elements of the culture into locally distinct regional practices (The History of Humanity: The Flood Culture: The Late Neolithic Culture). In its own development, it was actually the continuing of the Manu Culture that was actually responsible for the early development concerning animistic knowledge with nature that serves humanity as part of the pantheist practices of Brahmanism. In contrast to the current secular theory on animistic practices that emphasized on early humanity to experience through trial and error to bring up the whole of the world civilization to today's standard, the Sumerian tradition emphasized on gods' close monitoring for all the progression that have been so far made from the get-go of humanity until now. Vestiges unearthed later among Sumerian archeology sites of Lagash, show princes dressing like a modern Buddhist monk among members of the Akkadian high court. Identified as the Nandas, the Lgigi's presence in the court of Meru proves that monkshood was held in high position in the Meru societies through which they became the driving forces of the western civilization. Often presented themselves as the family of the Grand Ministers (Rajakola Mahamantri in Sanskrit), the Nandas were revered in Hindu folklore with the symbol of a cow. As a Brahman, the Nanda took more or less part in each one of the four yugas of the Kalpa (The History of Humanity: The History of the Earth: The Incompleteness of Empirical Data: The Buddhist Cosmogony). In the Tretayuga, members of the Nandas continued to serve the Meru court in bringing humanity into a full blown of human creation. In the Rig-Veda that they compiled later, they referred Meru as the Aryaman and themselves as the Aryan Brahmans. One specific aspect that they mentioned in the Veda is the use of horse-drawn chariot to win the war against their enemies. With the invocation of the god Iswa (Iswin in some cases), the accommodation was highly praised to bring victory over victory in the wars over unspecified battlegrounds. Since the Vedas were compiled in the Gangetic India, western scholars postulated in their Aryan Invasion Theory that horse-drawn chariots were used to invade India where they settled down until modern days (The Indianization: The Misconceptions: The Aryan Identity). As for the Aryan themselves, Western scholars identified them to be a group of Central Asian tribesmen who left score of burrying sites with a complete chariot that was buried (often enough with horses) along side the corpse. They were the first to invent the wheels of the chariot apparently from the round turning table that they used to make pottery. The identification implies that they were also the inventors of the art of making pottery, which according to scholars was of pre-Neolithic invention that was developed independently from regional progression. Following the Neolithic 3 that began around 6,400 BC in the Fertile Crescent of Middle East, pottery became already a regular find of distinctive cultures like the Halafian (Turkey, Syria, Northern and Southern Mesopotamia). The identification of the Aryaman to Meru allows us to associate the pottery and other earthen products such as clay tablets and mud bricks to be the invention of the Meru culture. The Aryan Brahmans were then no other than the Nandas who served the court of Meru and according to the Sumerian folklore, were actually the gods Lgigi.

The Ubaid Period
Geographical mapping shows that Mesopotamia became the site of the Sumerian development that had been moved from its last site of Ta-Tsin to Middle East (The History of Humanity: The Flood Culture: The Late Neolithic Culture). Continuing on the Meru's late development of the Neolithic culture, its actual development could be split into two regional importances. In the South of Mesopotamia, its long duration lasted between 6500 and 3800 BC when it is replaced by the Uruk period (4000 to 3100 BC) as well as the Jemdet Nasr period (3100 to 2900 BC). In the North (of Mesopotamia) the period runs only between about 5300 and 4300 BC. It is preceded by the Halaf period and the Halaf-Ubaid Transitional period and succeeded by the Late Chalcolithic period. Named after its archeology site of Tell al-'Ubaid region, the Ubaid culture was thought at first to be the preceptor of Sumerian Culture. We shall argue instead that the culture, according to its dating, was actually happening during the Tretayuga of which Bdhhism attributed to be the main development of the Meru's culture. Sholars later divided the Ubaid period furthermore into four principal phases. Also called the Oueili period (6500-5400 BC), the earliest Ubaid phase started at Tell el-'Oueili that was followed by the next phase of Ubaid 1. Also called the Eridu period (5400-4700 BC) the phase was limited to the city of Eridu at the extreme south of Iraq, on the shores of the Persian Gulf. The culture then extended from the Middle of the Tigris and Euphrates to the shores of the Persian Gulf, and then spread down past Bahrain to the copper deposits at Oman. This southern development led us to believe that the Meru Culture was making its connection with the Jin Country of Southeast Asia through the same maritime channel of the Manu Culture. At the same time, evidences also show that major agricultural progression was reaching Mesopotamia from a different route of the north. In the next Ubaid 2 period (4800-4500 BC), scholars see the development of extensive canal networks in major settlements. Irrigation agriculture appeared to have been developed first at Choga Mami (4700-4600 BC) and rapidly spread elsewhere through the first required collective effort and centralized coordination of labor in Mesopotamia. The phase shows clear connection to the Samarra culture to the north, an already well established society associated with agriculture. Under the guidance of the Meru organization, local people pioneered the growing of grains in the extreme conditions of aridity, thanks to the high water tables of Southern Iraq. The Ubaid period in the south was associated with intensive irrigated hydraulic agriculture, and the use of the plough, both were considered as advanced agricultural progression of the time. On the same development, animal husbandry were seen widely practiced in sedentary communities among tribes that practiced domesticating animals as far north as Turkey, and as far south as the Zagros Mountains. Long with advanced agriculturist life-style and well off animal husbandry, evidences show that bigger communities were next to suit Middle Eastern life-style. Characterized by large unwalled village settlements, multi-roomed rectangular mud-brick houses, the Ubaid period is also noticeable by the abundance of ustencils and equipment for household daily chore. In the south, distinctive fine quality buff or greenish colored pottery that were decorated with geometric designs in brown or black paint were found along side with tools such as sickles that were made of hard fired clay. In the north, they were often found to be made in stone and sometimes metal. Although the bulk of the population was agricultural laborers, farmers and seasonal pastoralists, evidences show that specialized craftsmanship such as potters, weavers and metalworkers were also found among villagers for producing specialized tools for both household and industrial use. All these development contributed obviously to a great leap in social development, during the late stage of the Ubaid period. Next to Samarra, Halaf and Hassuna cultures the Ubaid 3/4 period (4500-4000 BC) saw a period of intense and rapid urbanization with the Ubaid culture spread into northern Mesopotamia and was adopted by the Halaf culture. Ubaid artifacts spread also all along the Arabian littoral, showing the growth of a trading system that stretched from the Mediterranean coast through to Oman. The earliest evidence for sailing has been found in Kuwait indicating that sailing was known by the Ubaid 3 period. For the next argument, we shall argue that the Ubaid period was nothing else that the Meru Culture being developed and spread in Middle East, before the next Mesopotamian development started under a different environment.

The Uruk Period
With the invention of the horse-drawn chariots, the peaceful style of the early Meru Culture 's expansion appeared to stop. The archaeological record shows that after the phase of lake lowering and onset of dune reactivation, the Arabian Ubaid period came to an abrupt end in eastern Arabia and the Oman peninsula at 3800 BC. Scholars cited the increased aridity as one of the causes that led to the end in semi-desert nomads during which the so-called Dark Millennium period was asserted, as no evidence of human presence in the area for approximately 1,000 years. Nevertheless, we shall argue that it was not the end of the Meru Culture, but rather a serious setback to its development. The advent of king Narmer emerging soon after as the unifier of Egypt and ruled on both the throne of upper and lower Egypt led us to believe that Meru extended his control to farther west (The Western Civilization: The Development of the Sumerian Culture: The Sumerian Mythology). In connecting the Ubaid Period to the next phase of more materialistic development of the Dvaraparayuga, the Meru Culture lost most of its original purpose about soul' s chastisement. In Egypt, two offspring of the Meru Culture started their own odysseys to revolutionize human civilization through their set of rules and practices. Through the incursion of the Eclipse God Sura, the dark side of the Moon Culture became the dominant force of the next Akkadian Empire. Represented by the totemized symbol of lion, the Anunnakis spent the rest of the Dvaraparayuga to bring humanity under the bad practices of the Lunar Eclipse' s Culture. To conclude the kalpa, the last of Meru offspring that was represented by the sun god Horus would bring the bad practices of the Solar Eclipse's culture to rule over the Kalayuga.

OF RELIGION AND RACE
Cambodians used the same word "Sasna" meaning religion as the western word race. By this conception, they confirm that religion is actually the preceptor of humanity and not the other way around.

The Conception of Human Races
To give the book of Genesis the recognition that it deserves, we shall follow the same classification in regard to the survivors of the flood. As we had identified that Ham was representing the Polynesian race of the ParamKambuja (The History of Humanity: The great Flood Myth: The Late Neolithic Culture), we shall identify Sem and Jephet as the other two human races that are currently peopling the earth. They are the Semitic Kambuja and the Chamic Ta Yueh-Shih respectively who, through either divine or celestial intervention, built their country with more or less supernatural means. As to the general population, the transition of modern men from their archaic peers continued to be the topic of the Sumerian cosmogony.
Reference:
  1. HB: Holy Bible: The First Book of Moses called Genesis, King James Version
  2. GNB: Good News Bible, Today's English Version
  3. Eden: Eden in the East, Stephen Oppenheimer
  4. AE: Ancient Egypt, by David P. Silverman
  5. HGod: A History of God, by Karen Armstrong
  6. DSS: The Dead Sea Scrolls, By John DeSalvo
Notes:
  1. Chronology
    8,800 BC: Neolithic 2 Culture; 6500-3800 BC: The Ubaid period; 6,400 BC: Neolithic 3 Culture; 4000-3100 BC: The Uruk period; 3800 BC: The foundation of Ur; 3272-2987 BC: The reing of NrMer (Egypt); 2625/2130: The foundation of the Old Kingdom; 2589-2566 BC: The reign of Kufu (Egypt); 2300 BC: The foundation of Babylon (Akkadian Empire); 1980/1630 BC: The foundation of the Middle Kingdom (Egypt); 1539/1075 BC: The foundation of the New Kingdom (Egypt); 1300-1046 BC: Shang or Yin dynasty (China); 1046-221 BC: Chou Dynasty (China); 550-330 BC: The Achaemenid Empire took control of Middle East;