The Ointment of Jesus says much about Jesus’ new life after CrucifixionBy flibbertigibbet
The ‘Ointment of Jesus’, the balm to cure Jesus’ injuries after he was taken down from the cross is found mentioned in more than a thousand books of medicine. What is more, these books also mention that the ointment was prepared for none other than Jesus Christ. Some of these books were written by the Jews, some by the Christians and some by the Zoroastrians. Hence, the scholarly investigations clearly prove that Jesus escaped death on the cross. If the evangelists set down something contrary to this, their testimony is not to be trusted at all; because, firstly, they were not personally present when the Crucifixion took place. In fact, they had all fled the scene betraying utter lack of faithfulness to Jesus. Secondly, the Gospels themselves are replete with contradictions, so much so that the Gospel of Barnabascategorically rejects that Jesus was crucified. Thirdly, the same Gospels that are relied upon so heavily also state that Jesus, after the Crucifixion, met his disciples and showed them his injuries. The statement therefore proves that his injuries did last until the time he met his disciples, and that the ointment had to be prepared for his injuries. Hence, we can infer from this that the ointment was prepared for no other purpose but this. Moreover, the Gospels also provide evidence that Jesus secretly moved around within the environs of his town and that it was only after he had recovered by using the ointment that he migrated.
The Christians are faced with a great predicament with regard to what happened to Jesus after he was crucified. I mean the intellectual testimony of the ‘Ointment of Jesus’ which straight away rejects their beliefs and causes the whole edifice of the Atonement and Trinity to fall on its knees.
There has also emerged some more evidence in support of the earlier discoveries. That being the investigations which prove that Jesus, after he escaped the Crucifixion, travelled to India from where he entered Nepal and eventually made to Tibet whereafter he lived in Kashmir for a considerable period of time during which he imparted guidance to the Israelites who had, at the time of the Diaspora, left Babylonia and settled in Kashmir. In the end, he died in Srinagar at the age of 120 and was buried in the district of Khan Yar, where, owing to the common misusage, he later came to be known as Yuz Asaf, the Prophet.
The Buddhist literature provides testimony to Jesus’ coming to India and preaching to different nations. The reason why he came to these countries, as the Buddhist literature mentions he did, is not how the lamas explain it happened. To them he was only an heir to the Buddha’s teaching. In fact, this is quite a mischievous statement. The fact rather is that when God granted Jesus deliverance from the cross, Jesus knew it would be unwise to stay in that country any longer and that he had to migrate at any cost.
Since the Israelites were dispersed as a result of the Nebuchadnezzar aggression and settled in countries like India, Kashmir, Tibet and China, Jesus considered it appropriate to migrate to the same parts. History bears witness that a small minority of the Jews who had migrated to these parts had converted to Buddhism in accordance with their age- old practice.
Hence, while it is established that a minority of the Jews had converted to Buddhism, it was necessary for Jesus to migrate to these countries in order to refute Buddhism and hold meetings with its elders. He, therefore, acted accordingly. It was due to this that Jesus’ life history was recorded by the Buddhists. It seems as if at that time Buddhism was in full swing in these areas and that Veda’s religion was already dead.
The shrine of Jesus in Kashmir which is said to have been standing there for about as many as 1900 years furnishes an excellent proof for this. There were probably some inscriptions also at the shrine, which are now missing.
In the event of the evidence being credible, Christianity is rendered like a roof that is supported by no more than a single beam. No sooner does the beam break up, than the roof collapses.