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The Sacred Tree

by diego Alonso kurilo

Publisher : Sophia Lux
Release Date : 2015-01-19
ISBN :
Pages : 364 pages
Rating Book: 4.4/5 (644 users)

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Download or read book The Sacred Tree written by diego Alonso kurilo and published by Sophia Lux. This book was released on 2015-01-19 with total page 364 pages. Available in PDF, EPUB and Kindle. Book excerpt: Prologue In Indo-European antiquity, much of the religious and cultural imaginary of all these peoples saw in the symbol of the tree and its fruit the arcane of knowledge, starting from the Sycamore Tree [1] in Egypt associated with the Goddess Isis, wife and mother of the pharaoh always ready to offer the hidden knowledge of things, giving the pharaoh the sap of knowledge to drink, even the Acacia Tree revered throughout the Mediterranean world for being a symbol central resistance, even with the Absence of rain the Acacia grows. The Ark of the Covenant or Ark of the Covenant chest that served to house the tables of the law was built in Acacia wood. The Tree also evokes the image of the savior, Jesus the Christ, who was crucified in lumber in the shape of the letter T[3] as described in the Epistle of Bernabes[4], written at the beginning of the 2nd century, it describes the cross (σταυρὸς) as similar to the letter T: "it had to have grace in the figure of T". And he says that Moses made "a figure of the cross and of the one who was to suffer on it" (τύπον σταυροῦ καὶ τοῦ μέλλοντος πάσχειν) by extending his arms to save the people from defeat (cf. Exodus 17: 8-13). In the Work of Justin the Martyr (AD 100-165) the cross is described (τὸν σταυρόν) as composed of a wood in vertical position embedded by another horizontal, while another stands out in the middle, in which the crucified sit, the Christ and his cross become an emblem of the paschal rabbit to which the Messiah He had to submit: to be roasted, he was arranged in the shape of the cross. This was erected in the fields with crossed timbers as symbols of victory over the enemy, allegory of the victory of the Greco-Latin world associated with victory in war, but in this case, that of the Christ, represents the spiritual victory of man. Trees occupy a prominent place both in the Bible and in the Koran, both ancient religions share trees in their respective sacred books such as date palm, olive and tamarisk. Acacia also used its wood in North Africa for being a sacred tree for its permanence. There are in the religious literature of the Indo-European world Infernal trees such as the zaqqm o Tree of Hell Tree belonging to the Islamic world (As-Saffat, 37:65, Ad-Dukhn, 44:49, Al-Waqi’a, 56:51): "Is it not better received than the zaqqm tree? We have made this tree a scourge for the unjust. It grows in the depths of Hell, bearing fruits like the heads of demons: with it they will feed and fill their bellies, along with gulps of boiling water. Then they will return to Hell. Also the Tree of Yours possibly a dark wood conifer mentioned only in Revelation 18:12. The Apple tree that for much of the Greco-Latin world represented the achievement of immortality was introduced to Europe by the Romans and Greeks from the Middle East, its main symbolism is that of the mystical fruit remembering that God prohibited man from eating the forbidden fruit of the apple tree in the Eden's garden. Greek hero Heracles[7], como parte de sus Doce Trabajos, estaba obligado a viajar al Jardín de las Hespérides y recoger las manzanas de gold from the tree of life at its center. The Pomun or apple tree in ancient Greece, was consecrated to Aphrodite, and an apple was thrown at someone to symbolically declare their love and in the same way, to catch it, was to symbolically show the acceptance of that love. The first Christians who arrived in northern Europe discovered that near the date of the celebrity of the Nativity of the Lord, the peoples of the north, celebrated the birth of Freyr the Sun God by decorating evergreen trees, This tree is in the center of the universe and It is called Yggdrasil in whose cup Asgard was the city of the gods. After the evangelization of the Nordic world the meaning was changed for the birth of Christ, it is believed that it was Saint Boniface.(680-754) the evangelizer of Germany, the first to change the symbolic tree of the Yggdrasil and give an all Christian meaning to the pine tree, with this new archetype candles and apples were added giving birth to the Christmas tree more or less as we know it today, later gifts were added at the base of the European custom tree associated with Saint Nicholas of Bari. Much of the Indo-European imaginary revolves in the cultural reason of the fundamental post or sacred Tree. From the ceremony of the elevation of the stability pole or Djedi pillar in Egypt, a festival related to the god Ptah - Osiris or the festival of the myth staircase whose cultural base was in the city of Panopolis linked to the god Min, one of the oldest deities in the world that with its fundamental post preserved the universe. Many of these fundamental symbols of erection and stability as well as the symbology associated with the sacred tree as the central symbol of the universal Tree that was found in most of the ancestral religions in the center of the heavenly city and that was replaced in Christianity during the Romanesque period by the Lamb of God, alludes to the fertility of the light of God, and this fertility will be seen reflected in the tree crowns or diadems of the Greco-Latin world, with which the initiates in the mysteries were dressed in the light of their patron trees, as is the case of the initiates in the religion of Apollo, who were crowned in the light, with a headband bay leaves. Diadems were originally made from tree branches and flowers and it was an attribute of the gods. Bacchus, according to Pliny, was the first to use it after his conquest of the Indies. The symbolic thought of the first Indo-European peoples saw in many deities, the manifestation of primal fires and the spring of the symbolic, a certain union where the opposites stop showing through the theater of demonstrations, to lose themselves in unity. Man needs to understand what symbolism is, because without this understanding he cannot delve into himself and look at himself, being himself a central symbol of the earthly, in a universe without scale and without time. It is our duty to discover our symbolic interiority, the purpose of this book is to bring to the reader different interpretations of logos, deities and religions whose symbolic expression had its genesis in architecture and in the Tree or fundamental post. Many of the Indo-European deities at their core were portrayed as abstract forms and numbers, in a quest to learn mathematics and geometries associated with the universal. An example of this is the cult of Apollo that was worshiped at Delphi as a cube, or the God Min in Egypt, one of the oldest deities in the world, which represented for that ideology not only numbers, but also the first bricklayer rule, center of religions strongly rooted in architecture. On his arm was represented the Egyptian elbow, ruler or modulor on which the space to be made sacred was organized. The Universe for these peoples personified a fundamental hill, surrounded by a mass of salty water crowned by a wheel-shaped symbol Of potter, or tree, and on whose crest was a philosopher's cube, the most sacred space or house of Horus. For many world cultures like Hindu or Cherokee in North America, the world was supported by a turtle whose shell had drawings of hexagonal sides, like many of the trees of life in the Indo-European world, such as the "Fu-sang" tree in China. This book covers a series of events and mythologies associated with the art of construction, from the universal symbolism of the cardinal points and the circle of the earth, to the temple of Jerusalem and its creator King Solomon, passing through numerical symbolism, symbolism from the palm tree in Sumer or the fundamental post of creation in Egypt