Babylon is one of the oldest cities of this civilization’s beginning (circa 2500 B.C.). Much information is available from the endeavors of archaeologists and cultural anthropologists as well as biblical history that records Nimrod as its builder and first king.
There were many dramatic achievements that allowed the Babylonian people to gain a prominent place in human history and permit civilization to progress in learning and knowledge of the arts and sciences. But there were two aspects of the early Babylonian people that are with us today in a pervasive way; one being spiritual and one being materialistic.
From the spiritual perspective, the Babylonian people were worshipers of the human condition without any evidence of the worship of God. Actually, they were anti-God. Their religion was one of extracting sensual pleasures from what might be termed a religion. The Babylonian temple was primarily one of a priestess prostitution cult. Many of their religious concepts have transitioned into the religions of history, even those of today.
From the materialistic perspective, the Babylonian people were extremely egotistical. They believed first and foremost in promoting the accumulation of wealth. They were a business people involved in humanity’s first exploits in trade and finance—and the one word that was most important to them was profit. Small groups of individuals united, with a common agenda to accomplish what no single leader could do and maintain—promote a cultural evolution with an ulterior motive hidden from the masses. Wealth and decision making would be controlled by the powerful few. They would determine what was to be and what was not to be. Individual freedom would become an illusion and people would become slaves to the system.
It is a conspiracy that is alive in the world today.
This series of books centers on the life of an Arab Muslim by the name of Mohammed. He lives in Babylon but manages an international consulting organization from Baghdad. His primary endeavor is in mediating disputes involved in the Muslim sectarian strife and steering jihad to a peaceful course. He gains considerable wealth through wise investments. Although he has a Saudi birth certificate by virtue of his family’s influence, he was born in Syria, the home of his mother. Even though he believes the way of jihad should be a way of peace, he does not shut the door to Muslims of other persuasions and invites them to bring their cause to the bargaining table.
Mohammed’s followers steadily grow during the early years of his international promotion of a jihad that condemns the violence of war and especially of terrorism. Many who follow him do so out of convictions similar to his own, but there are those who come along for the ride with the hope of someday converting him to a war of terror for the cause of jihad.
As he climbs to the pinnacle of world acclaim, he struggles as one with an olive branch in one hand and a sword in the other. He must choose between the two. At first, he is reluctant to select one of two doors he faces. But he does choose first one and then the other in two-time lines, two different lives that challenge him to reach an understanding of his faith in light of life experiences. In one instance he reaches the limit of human understanding of the religion of his cultural roots—Islam. In the other, he turns away from Islam to foster a faith of his own invention in an endeavor to promote a new world order as he takes on the similitude of deity in a contract with Lucifer. It is only after he has lived a life in each timeline that the two merge into the one of the history we all know with results of prophetic consequences.
The story of this Muslim could just as easily have been written about a Christian or a Jew, or any other religious persuasion. It could have been written about one of no religious belief. The central premise of the story is that we are more than flesh and blood—we are also spiritual creatures trying to find meaning in life that often casts us into the role of choosing which of two (or any number of) doors through which we must travel as the desire for our lives may compel. It may or may not be unfortunate that we will not have the opportunity Mohammed had in returning to the point of his first choice and choosing again the one initially ignored.
At the end of the four books, we are left with questions of religious differences. Can the problems of the world be solved by wrapping a common religion around all people on Earth? And how important is any religion on Earth in determining the worth of a life in the eyes of God as long as the love imperative is the vital force for action?