At Caesarea / At Alexandria
Jesus and his friends tarried in Caesarea beyond the time expected because one of the huge steering paddles of the vessel on which they intended to embark was discovered to be in danger of splitting. The captain decided to remain in port while a new one was being made. There was a shortage of skilled wood workers for this task, so Jesus volunteered to assist.
During the evenings Jesus and his friends strolled about on the beautiful wall which served as a promenade around the port. Ganid greatly enjoyed Jesus’ explanation of the water system of the city and the technique whereby the tides were utilized to flush the city’s streets and sewers. This youth of India was much impressed with the temple of Augustus, situated upon an elevation and surmounted by a colossal statue of the Roman emperor. The second afternoon of their stay the three of them attended a performance in the enormous amphitheater which could seat twenty thousand persons and that night they went to a Greek play at the theater. These were the first exhibitions of this sort Ganid had ever witnessed and he asked Jesus many questions about them. On the morning of the third day they paid a formal visit to the governor’s palace, for Caesarea was the capital of Palestine and the residence of the Roman procurator.
At their inn there also lodged a merchant from Mongolia, and since this Far-Easterner talked Greek fairly well, Jesus had several long visits with him. This man was much impressed with Jesus’ philosophy of life and never forgot his words of wisdom regarding “the living of the heavenly life while on earth by means of daily submission to the will of the heavenly Father.” This merchant was a Taoist, and he had thereby become a strong believer in the doctrine of a universal Deity. When he returned to Mongolia, he began to teach these advanced truths to his neighbors and to his business associates, and as a direct result of such activities, his eldest son decided to become a Taoist priest. This young man exerted a great influence in behalf of advanced truth throughout his lifetime and was followed by a son and a grandson who likewise were devotedly loyal to the doctrine of the One God, the Supreme Ruler of Heaven.
While the eastern branch of the early Christian church, having its headquarters at Philadelphia, held more faithfully to teachings of Jesus than did the Jerusalem brethren, it was regrettable that there was no one like Peter to go into China, or like Paul to enter India, where the spiritual soil was then so favorable for planting the seed of the new gospel of the Kingdom. These very teachings of Jesus, as they were held by the Philadelphians, would have made just such an immediate and effective appeal to the minds of the spiritually hungry Asiatic peoples as did the preaching of Peter and Paul in the West.
One of the young men who worked with Jesus one day on the steering paddle became much interested in the words which he dropped from hour to hour as they toiled in the ship yard. When Jesus intimated that the Father in heaven was interested in the welfare of his children on earth, this young Greek, Anaxand, said: “If the Gods are interested in me, then why do they not remove the cruel and unjust foreman of this workshop?” He was startled when Jesus replied, “Since you know the ways of kindness and value justice, perhaps the Gods have brought this erring man near that you may lead him into this better way. Maybe you are the salt which is to make this brother more agreeable to all other men, that is, if you have not lost your savor. As it is, this man is your master in that his evil ways unfavorably influence you. Why not assert your mastery of evil by virtue of the power of goodness and thus become the master of all relations between the two of you? I predict that the good in you could overcome the evil in him if you gave it a fair and living chance. There is no adventure in the course of mortal existence more enthralling than to enjoy the exhilaration of becoming the material life partner with spiritual energy and divine truth in one of their triumphant struggles with error and evil. It is a marvelous and transforming experience to become the living channel of spiritual light to the mortal who sits in spiritual darkness. If you are more blessed with the truth than is this man, his need should challenge you. Surely you are not the coward who could stand by on the seashore and watch a fellow man who could not swim perish! How much more of a value is this man’s soul floundering in darkness compared to his body drowning in water!”
Anaxand was mightily moved by Jesus’ words. Presently he told his superior what Jesus had said, and that night they both sought Jesus’ advice as to the welfare of their souls. And later on, after the Christian message had been proclaimed in Caesarea, both of these men, one a Greek and the other a Roman, believed Philip’s preaching and became prominent members of the church which he founded. Later this young Greek was appointed the steward of a Roman centurion, Cornelius, who became a believer through Peter’s ministry. Anaxand continued to minister light to those who sat in darkness until the days of Paul’s imprisonment at Caesarea, when he perished, by accident, in the great slaughter of twenty thousand Jews while he ministered to the suffering and dying.
Ganid was, by this time, beginning to learn how his tutor spent his leisure in this unusual personal ministry to his fellow men, and the young Indian set about to find out the motive for these incessant activities. He asked, “Why do you occupy yourself so continuously with these visits with strangers?” And Jesus answered: “Ganid, no man is a stranger to one who knows God. In the experience of finding the Father in heaven, you discover that all men are your brothers, and does it seem strange that one should enjoy the exhilaration of meeting a newly discovered brother? “To become acquainted with one’s brothers and sisters, to know their problems and to learn to love them, is the supreme experience of living.”
This was a conference which lasted well into the night, in the course of which the young man requested Jesus to tell him the difference between the will of God and that human mind act of choosing which is also called will. In substance Jesus said: “The will of God is the way of God, partnership with the choice of God in the face on any potential alternative. To do the will of God, therefore, is the progressive experience of becoming more and more like God, and God is the source and destiny of all that is good and beautiful and true. The will of man is the way of man, the sum and substance of that which the mortal chooses to be and do. Will is the deliberate choice of a self-conscious being which leads to decision-conduct based on intelligent reflection.
That afternoon Jesus and Ganid had both enjoyed playing with a very intelligent shepherd dog, and Ganid wanted to know whether the dog had a soul, whether it had a will, and in response to his questions Jesus said: “The dog has a mind which can know material man, his master, but cannot know God, who is spirit, therefore the dog does not possess a spiritual nature and cannot enjoy a spiritual experience. The dog may have a will derived from nature and augmented by training, but such a power of mind is not a spiritual force, neither is it comparable to the human will, inasmuch as it is not reflective – it is not the result of discriminating higher and moral meanings or choosing spiritual and eternal values. It is the possession of such powers of spiritual discrimination and truth choosing that makes mortal man a moral being, a creature endowed with the attributes of spiritual responsibility and the potential of eternal survival.” Jesus went on the explain that it is the absence of such mental powers in the animal which makes it forever impossible for the animal world to develop language in time or to experience anything equivalent to personal survival in eternity. As a result of this day’s instruction Ganid never again entertained belief in the transmigration of the souls of men into the bodies of animals.
The next day Ganid talked all this over with his father, and it was in answer to Gonod’s question that Jesus explained that “human wills which are fully occupied with passing only upon temporal decisions having to do with the material problems of animal existence are doomed to perish in time. Those who make wholehearted moral decisions and unqualified spiritual choices are thus progressively identified with the indwelling and diving spirit (of that same mind), and thereby are they increasingly transformed into the values of eternal survival – unending progression of divine service.”
It was on this same day that the celestial revelators first heard that momentous truth which, stated in modern terms, would signify: “Will is that manifestation of the human mind which enables the subjective consciousness to express itself objectively and to experience the phenomenon of aspiring to be God like.” And it is in this same sense that every reflective and spiritually minded human being can become creative.
It had been an eventful visit at Caesarea, and when the boat was ready Jesus and his two friends departed at noon one day for Alexandria in Egypt.
The three enjoyed a most pleasant passage to Alexandria. Ganid was delighted with the voyage and kept Jesus busy answering questions. As they approached the city’s harbor, the young man was thrilled by the great lighthouse of Pharos, located on the island which Alexander had joined by a mole to the mainland, thus creating two magnificent harbors and thereby making Alexandria the maritime commercial crossroads of Africa, Asia and Europe. This great lighthouse was one of the seven wonders of the world and was the forerunner of all subsequent lighthouses. They arose early in the morning to view this splendid life saving device of man, and amidst the exclamations of Ganid, Jesus said:
“And you, my son, will be like this lighthouse when you return to India, even after your father is laid to rest; you will become like the light of life to those who sit about in darkness, showing all who so desire the way to reach the harbor of salvation in safety.” And as Ganid squeezed Jesus’ hand, he said, “I will.”
And again, the revelators remark that the early teachers of the Christian religion made a great mistake when they so exclusively turned their attention to the western civilization of the Roman world. The teachings of Jesus, as they were held by the Mesopotamian believers of the first century, would have been readily received by the various groups of Asiatic religionists.
By the fourth hour after landing they were settled near the eastern end of the long and broad avenue, one hundred feet wide and five miles long, which stretched on out to the western limits of this city of one million people. After the first survey of the city’s chief attractions — university (museum), library, the royal mausoleum of Alexander, the palace, temple of Neptune, theater and gymnasium — Gonod addressed himself to business while Jesus and Ganid went to the library, the greatest in the world. Here were assembled nearly a million manuscripts from all the civilized world: Greece, Rome Palestine, Parthia, India, China and even Japan. In this library Ganid saw the largest collection of Indian literature in all the world and they spent more time here each day throughout their stay in Alexandria. Jesus told Ganid about the translation of the Hebrew scriptures into Greek at this place. And they discussed again and again all the religions of the world, Jesus endeavoring to point out to this young mind the truth in each, always adding: “But Yahweh is the God developed from the revelations of Melchizedek (the Sage of Salem) and the covenant of Abraham. The Jews were the offspring of Abraham and subsequently occupied the very land wherein Melchizedek had lived and taught, and from which he sent teachers to all the world; and their religion eventually portrayed a clearer recognition of the Lord God of Israel as the Universal Father in heaven than any other world religion.”
Under Jesus’ direction Ganid made a collection of the teachings of all those religions of the world which recognized a Universal Deity, even though they might also give more or less recognition to subordinate deities. After much discussion Jesus and Ganid decided that the Romans had no real God in their religion, that their religion was hardly more than emperor worship. The Greeks, they concluded, had a philosophy but hardly a religion with a personal God. The mystery cults they discharged because of the confusion of the multiplicity, and because their varied concepts of Deity seemed to be derived from other and older religions.
Although these translations were made at Alexandria, Ganid did not finally arrange these selections and add his own personal conclusions until near the end of their sojourn in Rome. He was much surprised to discover that the best of the authors of the world’s sacred literature all more or less clearly recognized the existence of an eternal God and were much in agreement with regard to his character and his relationship with mortal man.
Jesus and Ganid spent much time in the museum during their stay in Alexandria. This museum was not a collection of rare objects but rather a university of fine art, science, and literature. Learned professors here gave daily lectures, and in those times, this was the intellectual center of the Occidental world. Day by day, Jesus interpreted the lectures of Ganid; one day during the second week, the young man exclaimed: “Teacher Joshua, you know more than these professors; you should stand up and tell them the great things you have told me; they are befogged by much thinking. I shall speak to my father and have him arrange it.” Jesus smiled, saying: “You are an admiring pupil, but these teachers are not minded that you and I should instruct them. The pride of unspiritualized learning is a treacherous thing in human experience. The true teacher maintains his intellectual integrity by ever remaining a learner.”
Alexandria was the city of the blended culture of the Occident and next to Rome the largest and most magnificent in the world. Here was located the largest Jewish synagogue in the world, the seat of government of the Alexandria Sanhedrin the seventy ruling elders.
Among the many men with whom Gonod transacted business was a certain Jewish banker, Alexander, whose brother, Philo, was a famous religious philosopher of that time. Philo was engaged in the laudable but exceedingly difficult task of harmonizing Greek philosophy and Hebrew theology. Ganid and Jesus talked much about Philo’s teachings and expected to attend some of his lectures, but throughout their stay at Alexandria this famous Hellensitic Jew lay sick abed.
Jesus commended to Ganid much in the Greek philosophy and the Stoic doctrines, but he impressed upon the boy the truth that these systems of belief, like the indefinite teachings of some of his own people, were religions only in the sense that they led men to find God and enjoy a living experience in knowing him.
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