global revolution

"The next thing in the attainment of the inner life is to seek a spiritual guide - someone whom a man can absolutely trust and have every confidence in, someone to whom one can look up to, and one with whom one is in sympathy - a relationship which would culminate in what is called devotion. And if once he has found someone in life that he considers his Guru, his Murshad, his guide, then he should give him all confidence, so that not a thing is kept back. If there is something kept back, then what is given might just as well be taken away, because everything must be done fully, either have confidence or not have confidence, either have trust or not have trust. On the path of perfection, all things must be done fully." - Hazrat Inayat Khan


Chinese charater for discipline



free thinking vesrsus programmed thinking

disciple is defined as:

To make disciples of; to convert to knowledge.html#know" or principles.

One who embraces and assists in spreading the teachings of another.

One who receives instruction from another; a scholar; a learner; especially, a follower who has learned to believe in the truth of the knowledge.html#know" of his teacher; an adherent in doctrine.

A disciple of Jesus is one who (1) believes his knowledge.html#know", (2) rests on his sacrifice, (3) imbibes his spirit, and (4) imitates his example (Matt. 10:24; Luke 14:26, 27, 33; John 6:69).

Bahauddin Naqshband was visited by a group of seekers.

The seekers found him in his courtyard, surrounded by disciples, in the midst of revelation.

Some of the newcomers said: 'How obnoxious - this is no way to behave!'

The seekers tried to remonstrate with the Sufi Master.

Others said: 'This seems to us excellent - we like this kind of teaching, and wish to take part in it.'

Yet others said: 'We are partly perplexed and wish to know more about this puzzle.'

The remainder said to one another:
'There may be some wisdom in this, but whether we should ask about it or not we do not know.'

Bahauddin Naqshband sent them all away.

All these seekers spread, in conversation and in writing, their opinions of the revelation. Even those who did not allude to the experience directly were affected by it, and their speech and works reflected their beliefs about it. Some time later certain members of this party again passed that way.

They called upon the Bahauddin Naqshband.

As the seekers stood at the door and peered within they noticed that within the courtyard Bahauddin Naqshband and his disciples sat, decorously, deep in contemplative reflection.

'This is better,' said some of the seekers, 'for he has evidently learned from our protests.'

'This is excellent,' said others, 'for last time he was undoubtedly only testing us.'

'This is too somber,' said others, 'for we could have found long faces anywhere.'

And, of course, there were other opinions, voiced and unspoken.

The Sufi Master, when the time of reflection was over, sent all these seekers away.

Much later, a small number returned and sought his interpretation of what they had experienced.

They presented themselves at the gateway, and looked into the courtyard.

Bahauddin Naqshband sat there, alone, neither reveling nor in meditation.

His disciples were now nowhere to be seen.

"You may at last hear the whole story he said, for I have been able to dismiss my pupils, since the task is complete. When you first came, that class of mine had been too serious - I was in process of applying the corrective. The second time you came, they had been too gay - I was applying the corrective.

When a man is working, he does not always explain his self to casual visitors, however interested the visitors may think themselves to be. When an action is in progress, what counts is the correct operation of that action. Under these circumstances, external evaluation becomes a secondary concern."

Avatars of God or
Disciples of the Creator and Sustainer

Those that are unable to reject the Call to serve the Creator and Sustainer.

Disciples or luminaries of the Creator and Sustainer are easily identified by the schism forged when they point out the hypocrisy of the rejection of the underpinning foundations of their personal religion in favor of the acceptance of myth as literal fact and dogma as all important.

In the past many disciples or luminaries of God were dealt with in harsh ways - such as being "put to the question" (tortured) during the multiple Inquisitions.

Avatars of God or Disciples of the Creator and Sustainer include:

Akhenaten, Abraham, Moshe Rabbenu, Lao Tze, Jesus the Tekton, Moses Maimonides, Muhammad ibn 'Abdullāh, Thomas Aquinas, Johannes Eckhart, William of Ockham, Teresa Sanchez de Cepeda y Ahumada, Juan de Yepes Alvarez, Martin Luther, Baruch Spinoza, Galileo Galilei, John Locke, Thomas Jefferson, Thomas Paine, Bahá'u'lláh, Henry David Thoreau, Ralph Waldo Emerson, Charles Darwin, John Muir, George Orwell, Edward Abbey, Aldous Leonard Huxley, CS Lewis, Pierre Teilhard de Chardin, Martin Luther King Jr., ...


an altar attendant in public worship

any attendant, assistant, or follower

Roman Catholic Church: a member of the highest-ranking of the four minor orders


a self-seeking, servile flatterer; fawning parasite

a person who acts obsequiously toward someone important in order to gain advantage

yes-man, bootlicker, brown-noser, toady, flatterer, flunky, lackey, doormat, stooge, cringer, suck-up


to instruct in a doctrine, principle, ideology, etc., esp. to imbue with a specific partisan or biased belief or point of view.

to teach or inculcate

to imbue with learning

To instruct in a body of doctrine or principles

To imbue with a partisan or ideological point of view


to implant by repeated statement or admonition; teach persistently and earnestly

to cause or influence (someone) to accept an idea or feeling

To impress (something) upon the mind of another by frequent instruction or repetition; instill

To teach (others) by frequent instruction or repetition; indoctrinate

The Epic of Gilgamesh

he who saw everything

"Out I went, into the world, but there was none better than me - Gilgamesh!"

The men of Uruk muttered:

'Gilgamesh, noisy Gilgamesh! Arrogant Gilgamesh!'
All young men gone - Defeated by Gilgamesh, and no son was left to his father.
All young girls made women by Gilgamesh
His lusts are such, and no virgin left to her lover!
Not the daughter of a warrior,
Nor the wife of a nobleman!
Yet he is king and should be
The people's careful shepherd.
He is king and should be
Shepherd of the city.
He is wise, he is handsome, he is firm as a rock.'

In heaven the gods heard
Heard the lament of the people,
And the gods cried out to the Great God, higher king of Uruk:

'Strong as a wild bull is this Gilgamesh
So he was made by Aruru, the goddess
None who can survive him in fighting.
No son left to his father.
Gilgamesh, he takes them all, and is he
He the king? Shepherd of the people?
No virgin left to her lover, For he lusts strongly!
No, nor the wife of the nobleman!'

The Great God heard this, then
To the Goddess of Creation, Aruru -
Cried all the gods:

'You forged this Gilgamesh! Well, create him his equal!
Let him look as into mirrors - Give a second self to him, yes;
Rushing winds meet rushing winds!
Let them flow heart to heart against
Give them each other to fight,
Leaving Uruk in peace!'

So the Goddess of Creation took and formed in her mind
This image, and there it was conceived
in her mind, and it was made of material
That composes the Great God,
He of the Firmament.
She then plunged her hands down into water and pinched off a little clay.
She let it drop in the wilderness
Thus the noble Enkidu was made.
Given the strength of Ninurta, the God of War
His hair waved like millet filaments
Of the grain goddess Nisaba.
Matted hair was all over his body, like the skins of the cattle.
Of the cattle god Samugan.
This Enkidu was innocent of man's ways.
He knew not the cultivated land.
Enkidu was in the hills
With the gazelles
They ran with each other
With all the herds
He too loved the water-hole.
But one day by a water hole
A trapper met him face to face,
Because the herds of wild game
Had strayed into his territory.

On three days face to face
Each day the trapper was terrified,
Frozen stiff with fear.
With his game he went home,
Unable to speak, numb with fright.
The trapper's face altered, reborn
A long journey does that to one,
Gives a new visage upon returning.

The trapper, his heart all awe, told his father:
'Father, what a man! No other like him!
He comes from the hills, strongly alive!
A star in heaven his strength,
The star essence of An, the Sky Father
Over the hills with the beasts
Eating grass
Ranges across all your land,
Going to the wells.
I fear him, stay far away.
He fills in my pits
Tears up my game traps
Helps the beasts escape
Now all the game slips away
Through my fingers.'

His father opened his mouth,
Told the son, the trapper:

'My son, in Uruk lives Gilgamesh.
None can withstand him,
None has surpassed him,
As a star in heaven is his strength
Of the star-essence of An, the Sky Father.
Go to Uruk, find Gilgamesh
Praise the wild man's strength ask for a temple hierodule from the Temple of Love,
Such a child of pleasure;
Bring her and let her power of woman
Subdue this wild man.
When he goes to the wells,
He will embrace the priestess
And the wild beasts will reject him.'

To Uruk the trapper went
And said to Gilgamesh:

'Like no other, a savage,
Roaming in the pastures,
A star in heaven his strength
Of the star-essence of An, the Sky Father.
I am afraid, stay far away; he helps the beasts escape
Fills in my pits
Tears up my game traps.'

Gilgamesh said:

'Trapper, return,
Take a priestess, child of pleasure
When he goes to the wells
He will embrace the priestess
And the wild beasts will reject him.'

The trapper returned with the hierodule
And three days to the drinking hole,
There they sat down
Hierodule facing the trapper,
Waiting for the game.
First day, nothing.
Second day, nothing.
Third day, bonanza !
The herds came to drink, and Enkidu
Glad for the water were the small wild beasts,
And Enkidu was glad for the water
He of the gazelles and wild grass,
Born in the hills.
The priestess saw this man
Wild from the hills.

'There woman', points the trapper,
'Bare your breasts now;
This is he,
Have no shame, delay not,
Welcome his compassion,
Let him see you naked,
Let him possess your body.
As he approaches, take off your clothes,
Lie with him, teach him,
The savage, your art of woman,
For as he loves you, then
The wild beasts, his companions,
They will reject him.'

She had no shame for this,
Made herself naked
Welcomed his eagerness
Incited him to copulation,
Taught the woman's art.
Six days, seven nights,
That time lying together,
Enkidu had forgotten his home
Had forgotten the hills
After that time he was satisfied.
Then he went back to the wild beasts
But the gazelles saw him and ran,
The wild beasts saw him and ran.
Enkidu would follow, but weak,
His strength gone into the woman;
Wisdom came to him,
A man's thoughts in his head.
So he returned to the priestess.
At her feet he listened intently

'You have wisdom, Enkidu.
Now you are as a god.
Why the beasts? Why the hills?
Come to Uruk of the strong walls
To Inanna's Temple of Love,
And to the Eanna,
Where the Sky God An can be found.
Gilgamesh is there, strong,
Raging like a wild bull, over the land
Is his strength.'

Favourably as she speaks, he hears her words.
He comes to know his own heart
And his desire to have a companion.

He tells the priestess:

'Take me, girl, to the sacred perfect
Dwelling of Love and Sky God's house
Where lives Gilgamesh of perfect strength,
He who rages like a bull over all,
And I will summon him forth and challenge him
And I will shout in Uruk:
I am the mightiest!
Yes, I can change the order of what is!
Anyone born on the steppe is mighty and has strength'


'Then let us go that Gilgamesh may see your face
And I will show you Gilgamesh, for I know well where he is.
Come Enkidu, to Uruk of ramparts,
Where all are dressed for festival,
Where each day is a festival,
Where there are boys,
Where there are girls,
Deliciously ripe and perfumed,
Who drive the great ones from their fretted couches
To you, Enkidu, of joy in life
I will show the joy in life of Gilgamesh
See him, see his face
Radiant is his manhood, of full-bodied vigor
His body ripe with beauty in every part.
So exceeding you in strength,
Needing no sleep by day or by night.
Restrain your folly, Enkidu.
Gilgamesh, like Shamash the Sun, is proud,
Also An, the God of Firmament,
Also valiant Enlil, his son,
And Enki, his son also
All have given wisdom.
Before you come from the open plains
Gilgamesh will have dreamed of it.'

And so Gilgamesh rose from his bed
And to his mother, in revealing dreams, said:

'Mother, I saw in a dream last night
That there were stars in heaven
And a star descended upon me like unto
The essence of An, the Sky God.
I tried to lift it up, but it was too heavy for me,
I tried to move it, but it would not be moved.
The land of Uruk was around it,
All the people were pressing towards it.
All the nobles also came round it,
And all my friends kissed its feet.
I was drawn towards it as to a woman
And I laid it at its feet
And you said it was my equal.'

She, Ninsun, Wise Custodian of Knowledge,
Says to Gilgamesh:

'Your equal was a star of heaven
Which descended upon you like unto
The essence of An who is the God of the Firmament
You tried to lift it but it would not be moved
And I called it your equal, comparing it to you.
You were drawn to it as to a woman.
The meaning of this
Is of a strong friend who saves his companion
He is the strongest of the land; he has strength.
As a star in heaven his strength,
The strength of An of the Firmament and his host.
So that you are drawn to him overwhelmingly.
And this means he will never forsake you.
Such is your dream.'

Gilgamesh says again to his mother:

'Mother, another dream
In Uruk of the ramparts lay an axe
All were gathered around it,
Uruk-land was standing round about it.
The people pressed towards it;
I laid it at your feet.
I was drawn to it as to a woman.
For you called it my equal.'

She, the Wise Custodian of Knowledge, says to her son:

'The axe is a man
You were drawn to it as to a woman
For I called it your equal
And it was to rival you.
This means a strong friend standing by his friend
He is the strongest of the land; he has strength.
The essence of An of the Firmament, is his arms
So strong is he.'

Gilgamesh then spoke to his mother:

'Now according to the word of Enlil
Let a counsellor and friend come to me
That I may acquire a companion
And to him I shall be friend and counsellor also.'

And as Gilgamesh revealed his dream
The girl was speaking to Enkidu
As they sat together.

Inanna was the Sumerian goddess of compassion and fertility centered in the Eanna temple at the city of Uruk.

Eanna - From the old Irish 'Eidhne' pronounced 'Ay-nah'. A term from the west of Ireland meaning one of unscrupulous intentions towards one of the opposite sex.

Epic Of Gilgamesh In Sumerian

unique library index

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This website defines a new perspective with which to engage reality to which its author adheres. The author feels that the falsification of reality outside personal experience has forged a populace unable to discern propaganda from reality and that this has been done purposefully by an international corporate cartel through their agents who wish to foist a corrupt version of reality on the human race. Religious intolerance occurs when any group refuses to tolerate religious practices, religious beliefs or persons due to their religious ideology. This web site marks the founding of a system of philosophy named The Truth of the Way of Life - a rational gnostic mystery religion based on reason which requires no leap of faith, accepts no tithes, has no supreme leader, no church buildings and in which each and every individual is encouraged to develop a personal relation with the Creator and Sustainer through the pursuit of the knowledge of reality in the hope of curing the spiritual corruption that has enveloped the human spirit. The tenets of The Truth of the Way of Life are spelled out in detail on this web site by the author. Violent acts against individuals due to their religious beliefs in America is considered a "hate crime."

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