The Esoteric Character of the Gospels
The reply given by the "Man of Sorrow," the Chréstos on his trial, but also on his way to triumph, as Christos, or Christ,2 is prophetic, and very suggestive. It is a warning indeed. The answer must be quoted in full. Jesus . . . . said unto them: –
Two things become evident to all in the above passages, now that their false rendering is corrected in the revision text: (a) "the coming of Christ," means the presence of CHRISTOS in a regenerated world, and not at all the actual coming in body of "Christ" Jesus; (b) this Christ is to be sought neither in the wilderness nor "in the inner chambers," nor in the sanctuary of any temple or church built by man; for Christ – the true esoteric SAVIOUR – is no man, but the DIVINE PRINCIPLE in every human being. He who strives to resurrect the Spirit crucified in him by his own terrestrial passions, and buried deep in the "sepulchre" of his sinful flesh; he who has the strength to roll back the stone of matter from the door of his own inner sanctuary, he has the risen Christ in him.3 The "Son of Man" is no child of the bond-woman – flesh, but verily of the free-woman – Spirit,4 the child of man's own deeds, and the fruit of his own spiritual labour. On the other hand, at no time since the Christian era, have the precursor signs described in Matthew applied so graphically and forcibly to any epoch as they do to our own times. When has nation arisen against nation more than at this time? When have "famines" – another name for destitute pauperism, and the famished multitudes of the proletariat – been more cruel, earthquakes more frequent, or covered such an area simultaneously, as for the last few years? Millenarians and Adventists of robust faith, may go on saying that "the coming of (the carnalised) Christ" is near at hand, and prepare themselves for "the end of the world." Theosophists – at any rate, some of them – who understand the hidden meaning of the universally-expected Avatars, Messiahs, Sosioshes and Christs – know that it is no "end of the world," but "the consummation of the age," i.e., the close of a cycle, which is now fast approaching.5 If our readers have forgotten the concluding passages of the article, "The Signs of the Times,"6 in LUCIFER for October last, let them read them over, and they will plainly see the meaning of this particular cycle. Many and many a time the warning about the "false Christs" and prophets who shall lead people astray has been interpreted by charitable Christians, the worshippers of the dead-letter of their scripture, as applying to mystics generally, and Theosophists most especially. The recent work by Mr. Pember, "Earth's Earliest Ages," is a proof of it. Nevertheless, it seems very evident that the words in Matthew's Gospel and others can hardly apply to Theosophists. For these were never found saying that Christ is "Here" or "There," in wilderness or city, and least of all in the "inner chamber" behind the altar of any modern church. Whether Heathen or Christian by birth, they refuse to materialise and thus degrade that which is the purest and grandest ideal – the symbol of symbols – namely, the immortal Divine Spirit in man, whether it be called Horus, Krishna, Buddha, or Christ. None of them has ever yet said: "I am the Christ"; for those born in the West feel themselves, so far, only Chréstians,7 however much they may strive to become Christians in Spirit. It is to those, who in their great conceit and pride refuse to win the right of such appellation by first leading the life of Chrestos;8 to those who haughtily proclaim themselves Christians (the glorified, the anointed) by sole virtue of baptism when but a few days old – that the above-quoted words of Jesus apply most forcibly. Can the prophetic insight of him who uttered this remarkable warning be doubted by any one who sees the numerous "false prophets" and pseudo-apostles (of Christ), now roaming over the world? These have split the one divine Truth into fragments, and broken, in the camp of the Protestants alone, the rock of the Eternal Verity into three hundred and fifty odd pieces, which now represent the bulk of their Dissenting sects. Accepting the number in round figures as 350, and admitting, for argument's sake, that, at least, one of these may have the approximate truth, still 349 must be necessarily false.9 Each of these claims to have Christ exclusively in its "inner chamber," and denies him to all others, while, in truth, the great majority of their respective followers daily put Christ to death on the cruciform tree of matter – the "tree of infamy" of the old Romans – indeed! The worship of the dead-letter in the Bible is but one more form of idolatry, nothing better. A fundamental dogma of faith cannot exist under a double-faced Janus form. "Justification" by Christ cannot be achieved at one's choice and fancy, either by "faith" or by "works" and James, therefore (ii., 25), contradicting Paul (Heb. xi., 31), and vice versa,10 one of them must be wrong. Hence, the Bible is not the "Word of God," but contains at best the words of fallible men and imperfect teachers. Yet read esoterically, it does contain, if not the whole truth, still, "nothing but the truth," under whatever allegorical garb. Only: Quot homines tot sententiœ. The "Christ principle," the awakened and glorified Spirit of Truth, being universal and eternal, the true Christos cannot be monopolized by any one person, even though that person has chosen to arrogate to himself the title of the "Vicar of Christ," or of the "Head" of that or another State-religion. The spirits of "Chrest" and "Christ" cannot be confined to any creed or sect, only because that sect chooses to exalt itself above the heads of all other religions or sects. The name has been used in a manner so intolerant and dogmatic, especially in our day, that Christianity is now the religion of arrogance par excellence, a stepping-stone for ambition, a sinecure for wealth, sham and power; a convenient screen for hypocrisy. The noble epithet of old, the one that made Justin Martyr say that "from the mere name, which is imputed to us as a crime, we are the most excellent,"11 is now degraded. The missionary prides himself with the so-called conversion of a heathen, who makes of Christianity ever a profession but rarely a religion, a source of income from the missionary fund, and a pretext, since the blood of Jesus has washed them all by anticipation, for every petty crime, from drunkenness and lying up to theft. That same missionary, however, would not hesitate to publicly condemn the greatest saint to eternal perdition and hell fires if that holy man has only neglected to pass through the fruitless and meaningless form of baptism by water with accompaniment of lip prayers and vain ritualism. We say "lip prayer" and "vain ritualism" knowingly. Few Christians among the laymen are aware even of the true meaning of the word Christ; and those of the clergy who happen to know it (for they are brought up in the idea that to study such subjects is sinful) keep the information secret from their parishioners. They demand blind, implicit faith, and forbid inquiry as the one unpardonable sin, though nothing of that which leads to the knowledge of the truth can be aught else than holy. For what is "Divine Wisdom," or Gnosis, but the essential reality behind the evanescent appearances of objects in nature – the very soul of the manifested LOGOS? Why should men who strive to accomplish union with the one eternal and absolute Deity shudder at the idea of prying into its mysteries – however awful? Why, above all, should they use names and words the very meaning of which is a sealed mystery to them a mere sound? Is it because an unscrupulous, power-seeking Establishment called a Church has cried "wolf" at every such attempt, and, denouncing-it as "blasphemous," has ever tried to kill the spirit of inquiry? But Theosophy, the "divine Wisdom," has never heeded that cry, and has the courage of its opinions. The world of sceptics and fanatics may call it, one – an empty "ism" – the other "Satanism": they can never crush it. Theosophists have been called Atheists, haters of Christianity, the enemies of God and the gods. They are none of these. Therefore, they have agreed this day to publish a clear statement of their ideas, and a profession of their faith – with regard to monotheism and Christianity, at any rate – and to place it before the impartial reader to judge them and their detractors on the merits of their respective faiths. No truth-loving mind would object to such honest and sincere dealing, nor will it be dazzled by any amount of new light thrown upon the subject, howsoever much startled otherwise. On the contrary, such minds will thank LUCIFER, perhaps, while those of whom it was said "qui vult decipi decipiatur" – let them be deceived by all means! The editors of this magazine propose to give a series of essays upon the hidden meaning or esotericism of the "New Testament." No more than any other scripture of the great world-religions can the Bible be excluded from that class of allegorical and symbolical writings which have been, from the pre-historic ages, the receptacle of the secret teachings of the Mysteries of Initiation, under a more or less veiled form. The primitive writers of the Logia (now the Gospels) knew certainly the truth, and the whole truth; but their successors had, as certainly, only dogma and form, which lead to hierarchical power at heart, rather than the spirit of the so-called Christ's teachings. Hence the gradual perversion. As Higgins truly said, in the Christologia of St. Paul and Justin Martyr, we have the esoteric religion of the Vatican, a refined Gnosticism for the cardinals, a more gross one for the people. It is the latter, only still more materialized and disfigured, which has reached us in our age. The idea of writing this series was suggested to us by a certain letter published in our October issue, under the heading of "Are the Teachings ascribed to Jesus contradictory?" Nevertheless, this is no attempt to contradict or weaken, in any one instance, that which is said by Mr. Gerald Massey in his criticism. The contradictions pointed out by the learned lecturer and author are too patent to be explained by any "Preacher" or Bible champion; for what he has said – only in more terse and vigorous language – is what was said of the descendant of Joseph Pandira (or Panthera) in "Isis Unveiled" (vol. ii., p. 201), from the Talmudic Sepher Toldos Jeshu. His belief with regard to the spurious character of the Bible and New Testament, as now edited, is therefore, also the belief of the present writer. In view of the recent revision of the Bible, and its many thousands of mistakes, mistranslations, and interpolations (some confessed to, and others withheld), it would ill become an opponent to take any one to task for refusing to believe in the authorised texts. But the editors would object to one short sentence in the criticism under notice. Mr. Gerald Massey writes: – "What is the use of taking your 'Bible oath' that the thing is true, if the book you are sworn upon is a magazine of falsehoods already exploded, or just going off?" Surely it is not a symbologist of Mr. Massey's powers and learning who would call the "Book of the Dead," or the Vedas, or any other ancient Scripture, "a magazine of falsehoods.''12 Why not regard in the same light as all the others, the Old, and, in a still greater measure, the New Testament? All of these are "magazines of falsehoods," if accepted in the exoteric dead-letter interpretations of their ancient, and especially their modern, theological glossarists. Each of these records has served in its turn as a means for securing power and of supporting the ambitious policy of an unscrupulous priesthood. All have promoted superstition, all made of their gods bloodthirsty and ever-damning Molochs and fiends, as all have made nations to serve the latter more than the God of Truth. But while cunningly-devised dogmas and intentional misinterpretations by scholiasts are beyond any doubt, "falsehoods already exploded," the texts themselves are mines of universal truths. But for the world of the profane and sinners, at any rate – they were and still are like the mysterious characters traced by "the fingers of a man's hand" on the wall of the Palace of Belshazzar: they need a Daniel to read and understand them. Nevertheless, TRUTH has not allowed herself to remain without witnesses. There are, besides great Initiates into scriptural symbology, a number of quiet students of the mysteries or archaic esotericism, of scholars proficient in Hebrew and other dead tongues, who have devoted their lives to unriddle the speeches of the Sphinx of the world-religions. And these students, though none of them has yet mastered all the "seven keys" that open the great problem, have discovered enough to be able to say: There was a universal mystery-language, in which all the World Scriptures were written, from Vedas to "Revelation," from the "Book of the Dead" to the Acts. One of the keys, at any rate – the numerical and geometrical key13 to the Mystery Speech is now rescued; an ancient language, truly, which up to this time remained hidden, but the evidences of which abundantly exist, as may be proven by undeniable mathematical demonstrations. If, indeed, the Bible is forced on the acceptance of the world in its dead-letter meaning, in the face of the modern discoveries by Orientalists and the efforts of independent students and kabalists, it is easy to prophesy that even the present new generations of Europe and America will repudiate it, as all the materialists and logicians have done. For, the more one studies ancient religious texts, the more one finds that the ground-work of the New Testament is the same as the ground-work of the Vedas, of the Egyptian theogony, and the Mazdean allegories. The atonements by blood – blood-covenants and blood-transferences from gods to men, and by men, as sacrifices to the gods – are the first keynote struck in every cosmogony and theogony; soul, life and blood were synonymous words in every language, pre-eminently with the Jews; and that blood-giving was life-giving. "Many a legend among (geographically) alien nations ascribes soul and consciousness in newly-created mankind to the blood of the god-creators." Berosus records a Chaldean legend ascribing the creation of a new race of mankind to the admixture of dust with the blood that flowed from the severed head of the god Belus. "On this account it is that men are rational and partake of divine knowledge," explains Berosus.14 And Lenormant has shown (Beginnings of History, p. 52, note) that "the Orphics . . . . said that the immaterial part of man his soul (his life) sprang from the blood of Dionysius Zagreus, whom . . . . Titans tore to pieces." Blood "revivifies the dead" – i.e. interpreted metaphysically, it gives conscious life and a soul to the man of matter or clay – such as the modern materialist is now. The mystic meaning of the injunction, "Verily I say unto you, except ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves," &c., can never be understood or appreciated at its true occult value, except by those who hold some of the seven keys, and yet care little for St. Peter.15 These words, whether said by Jesus of Nazareth, or Jeshua Ben-Panthera, are the words of an INITIATE. They have to be interpreted with the help of three keys – one opening the psychic door, the second that of physiology, and the third that which unlocks the mystery of terrestrial being, by unveiling the inseparable blending of theogony with anthropology. It is for revealing a few of these truths, with the sole view of saving intellectual mankind from the insanities of materialism and pessimism, that mystics have often been denounced as the servants of Antichrist, even by those Christians who are most worthy, sincerely pious and respectable men. The first key that one has to use to unravel the dark secrets involved in the mystic name of Christ, is the key which unlocked the door to the ancient mysteries of the primitive Aryans, Sabeans and Egyptians. The Gnosis supplanted by the Christian scheme was universal. It was the echo of the primordial wisdom-religion which had once been the heirloom of the whole of mankind; and, therefore, one may truly say that, in its purely metaphysical aspect, the Spirit of Christ (the divine logos) was present in humanity from the beginning of it. The author of the Clementine Homilies is right; the mystery of Christos – now supposed to have been taught by Jesus of Nazareth – "was identical" with that which from the first had been communicated "to those who were worthy," as quoted in another lecture.16 We may learn from the Gospel according to Luke, that the "worthy" were those who had been initiated into the mysteries of the Gnosis, and who were "accounted worthy" to attain that "resurrection from the dead" in this life . . . . "those who knew that they could die no more, being equal to the angels as sons of God and sons of the Resurrection." In other words, they were the great adepts of whatever religion; and the words apply to all those who, without being Initiates, strive and succeed, through personal efforts to live the life and to attain the naturally ensuing spiritual illumination in blending their personality – (the "Son") with (the "Father,") their individual divine Spirit, the God within them. This "resurrection" can never be monopolized by the Christians, but is the spiritual birth-right of every human being endowed with soul and spirit, whatever his religion may be. Such individual is a Christ-man. On the other hand, those who choose to ignore the Christ (principle) within themselves, must die unregenerate heathens – baptism, sacraments, lip-prayers, and belief in dogmas notwithstanding. In order to follow this explanation, the reader must bear in mind the real archaic meaning of the paronomasia involved in the two terms Chréstos and Christos. The former means certainly more than merely "a good," and "excellent man," while the latter was never applied to any one living man, but to every Initiate at the moment of his second birth and resurrection.17 He who finds Christos within himself and recognises the latter as his only "way," becomes a follower and an Apostle of Christ though he may have never been baptised, nor even have met a "Christian," still less call himself one. The word Chréstos existed ages before Christianity was heard of. It is found used, from the fifth century B.C., by Herodotus, by Æschylus and other classical Greek writers, the meaning of it being applied to both things and persons. Thus in Æschylus (Cho. 901) we read of All this is evidence that the terms Christ and
Christians, spelt originally Chrést and Chréstians
The secular meaning of Chréstos runs throughout the classical
Greek literature pari passu with that given
to it in the mysteries. Demosthenes' saying The words Now Chrestos, as already said, is a term applied in various
senses. It qualifies both Deity and Man. It is used in the former sense
in the Gospels, and in Luke (vi., 35), where it means "kind,"
and "merciful." Thus Jesus, whether of Nazareth or Lüd,25
was a Chréstos, as undeniably as that he never was entitled to the
appellation of Christos, during his life-time and before his
last trial. It may have been as Higgins thinks, who surmises that the first
name of Jesus was, perhaps, Here again a number of ancient writers may be brought for ward to testify
that Christos (or Chreistos, rather) was, along with
Tertullian denounces in the 3rd chapter of his Apologia the word
"Christianus" as derived by "crafty interpretation";26 Dr. Jones, on the other hand, letting out the
information, corroborated by good sources, that Hrésos
( There is still another and far more weighty proof that the name Christos
is pre-Christian. The evidence for it is found in the prophecy of the Erythrean
Sybil. We read in it If called upon to explain the names IESOUS CHREISTOS, the answer is: study mythology, the so-called "fictions" of the ancients, and they will give you the key. Ponder over Apollo, the solar god, and the "Healer," and the allegory about his son Janus (or Ion), his priest at Delphos, through whom alone could prayers reach the immortal gods, and his other son Asclepios, called the Soter, or Saviour. Here is a leaflet from esoteric history written in symbolical phraseology by the old Grecian poets. The city of Chrisa28
(now spelt Crisa), was built in memory of Kreusa (or Creusa), daughter
of King Erechtheus and mother of Janus (or Ion) by Apollo, in memory of
the danger which Janus escaped.29 We learn
that Janus, abandoned by his mother in a grotto "to hide the shame
of the virgin who bore a son," was found by
Hermes, who brought the infant to Delphi, nurtured him by his father's sanctuary
and oracle, where, under the name of Chresis ( Finding then that Janus, the solar God, and son of Apollo, the Sun, means
the "Initiator" and the "Opener of the Gate of Light,"
or secret wisdom of the mysteries; that he is born from Krisa (esoterically
Chris), and that he was a Chrestos through whom spoke
the God; that he was finally Ion, the father of the Ionians, and, some say,
an aspect of Asclepios, another son of Apollo, it is easy to get
hold of the thread of Ariadne in this labyrinth of allegories. It is not
the place here to prove side issues in mythology, however. It suffices to
show the connection between the mythical characters of hoary antiquity and
the later fables that marked the beginning of our era of civilization. Asclepios
(Esculapius) was the divine physician, the "Healer," the "Saviour,"
Now, if we remember, firstly, that the names of IESUS
in their different forms, such as Iasius, Iasion, Jason and Iasus, were
very common in ancient Greece, especially among the descendants of Jasius
(the Jasides), as also the number of the "sons of Iaso," the Mystoï
and future Epoptai (Initiates), why should not the enigmatical words
in the Sibylline Book be read in their legitimate light, one that had nought
to do with a Christian prophecy? The secret doctrine teaches that the first
two words Leaving aside in this case the mystical signification of the now famous Sibylline sentence, and giving its literal interpretation only, on the authority of all that has been said, the hitherto mysterious words would stand; "Son of IASO, CHRESTOS (the priest or servant) (of the) SON of (the) GOD (Apollo) the SAVIOUR from the CROSS" – (Of flesh or matter).32 Truly, Christianity can never hope to be understood until every trace of dogmatism is swept away from it, and the dead letter sacrificed to the eternal Spirit of Truth, which is Horus, which is Crishna, which is Buddha, as much as it is the Gnostic Christos and the true Christ of Paul. In the Travels of Dr. Clarke, the author describes a heathen monument found by him.
The inscription ran thus: We are quite warranted in reading it in this manner, after learning the place where Dr. Clarke discovered the tablet, which was, as Godfrey Higgins remarks, there, where "I should expect to find it, at Delphi, in the temple of the God IE.," who, with the Christians became Jah, or Jehovah, one with Christ Jesus. It was at the foot of Parnassus, in a gymnasium, "adjoining the Castalian fountain, which flowed by the ruins of Crisa, probably the town called Crestona," etc. And again: "In the first part of its course from the (Castalian) fountain, it (the river) separates the remains of the gymnasium . . . from the valley of Castro," as it probably did from the old city of Delphi – the seat of the great oracle of Apollo, of the town of Krisa (or Kreusa) the great centre of initiations and of the Chréstoi of the decrees of the oracles, where the candidates for the last labour were anointed with sacred oils34 before being plunged into their last trance of forty-nine hours' duration (as to this day, in the East), from which they arose as glorified adepts or Christoi."
Mr. G. Massey connects the Greek Christos or Christ with the Egyptian Karest, the "mummy type of immortality," and proves it very thoroughly. He begins by saying that in Egyptian the "Word of Truth" is Ma-Kheru, and that it is the title of Horus. Thus as he shows, Horus preceded Christ as the Messenger of the Word of Truth, the Logos or the manifestor of the divine nature in humanity. In the same paper he writes as follows:
The above is an explanation on purely scientific evidence, but, perhaps,
a little too materialistic, just because of that science,
notwithstanding that the author is a well-known Spiritualist. Occultism
pure and simple finds the same mystic elements in the Christian as in other
faiths, though it rejects as emphatically its dogmatic and historic character.
It is a fact that in the terms For, we say it again, the surname Christos is based on, and the story of the Crucifixion derived from, events that preceded it. Everywhere, in India as in Egypt, in Chaldea as in Greece, all these legends were built upon one and the same primitive type; the voluntary sacrifice of the logoï – the rays of the one LOGOS, the direct manifested emanation from the One ever-concealed Infinite and Unknown – whose rays incarnated in mankind. They consented to fall into matter, and are, therefore, called the "Fallen Ones." This is one of those great mysteries which can hardly be touched upon in a magazine article, but shall be noticed in a separate work of mine, The Secret Doctrine, very fully. Having said so much, a few more facts may be added to the etymology of
the two terms. "In Bockh's 'Christian Inscriptions,' numbering 1,287, there is no single instance of an earlier date than the third century, wherein the name is not written Chrest or Chreist." (The Name and Nature of the Christ, by G. Massey, "The Agnostic Annual.") Yet none of these names can be unriddled, as some Orientalists imagine,
merely with the help of astronomy and the knowledge of zodiacal signs in
conjunction with phallic symbols. Because, i while the sidereal symbols
of the mystic characters or personifications in Puranâs or Bible,
fulfill astronomical functions, their spiritual anti-types rule invisibly,
but very effectively, the world. They exist as abstractions on the higher
plane, as manifested ideas on the astral, and become males, females and
androgyne powers on this lower plane of ours. Scorpio, as
Chrestos-Meshiac, and Leo, as Christos-Messiah antedated
by far the Christian era in the trials and triumphs of Initiation during
the Mysteries, Scorpio standing as symbol for the latter, Leo for the glorified triumph of the "sun" of truth. The
mystic philosophy of the allegory is well understood by the author of the
"Source of Measures"; who writes: "One (Chrestos) causing
himself to go down into the pit (of Scorpio, or incarnation in the womb)
for the salvation of the world; this was the Sun, shorn of his golden
rays, and crowned with blackened38
ones (symbolizing this loss) as the thorns; the other was
the triumphant Messiah, mounted up to the summit of the
arch of heaven, personated as the Lion of the tribe of Judah.
In both instances he had the Cross; once in humiliation (as the son
of copulation), and once holding it in his control,
as the law of creation, he being Jehovah" – in the scheme of the authors
of dogmatic Christianity. For, as the same author shows further, John, Jesus
and even Apollonius of Tyana were but epitomizers of the history of the
Sun "under differences of aspect or condition."39
The explanation, he says, "is simple enough, when it is considered
that the names Jesus, Hebrew Thus "Christos," under whatever name, means more than Karest, a mummy, or even the "anointed" and the elect of theology. Both of the latter apply to Chréstos the man of sorrow and tribulation, in his physical, mental, and psychic conditions, and both relate to the Hebrew Mashiac (from whence Messiah) condition, as the word is etymologised40 by Fuerst, and the author of "The Source of Measures," p. 255. Christos is the crown of glory of the suffering Chrestos of the mysteries, as of the candidate to the final UNION, of whatever race and creed. To the true follower of the SPIRIT OF TRUTH, it matters little, therefore, whether Jesus, as man and Chrestos, lived during the era called Christian, or before, or never lived at all. The Adepts, who lived and died for humanity, have existed in many and all the ages, and many were the good and holy men in antiquity who bore the surname or title of Chrestos before Jesus of Nazareth, otherwise Jesus (or Jehoshua) Ben Pandira was born.41 Therefore, one may be permitted to conclude, with good reason, that Jesus, or Jehoshua, was like Socrates, like Phocian, like Theodorus, and so many others surnamed Chréstos i.e., the "good, the excellent," the gentle, and the holy Initiate, who showed the "way" to the Christos condition, and thus became himself "the Way" in the hearts of his enthusiastic admirers. The Christians, as all the "Hero-worshippers" have tried to throw into the background all the other Chréstoï, who have appeared to them as rivals of their Man-God. But if the voice of the MYSTERIES has become silent for many ages in the West, if Eleusis, Memphis, Antium, Delphi, and Crèsa have long ago been made the tombs of a Science once as colossal in the West as it is yet in the East, there are successors now being prepared for them. We are in 1887 and the nineteenth century is close to its death. The twentieth century has strange developments in store for humanity, and may even be the last of its name. No one can be regarded as a Christian unless he professes, or is supposed to profess, belief in Jesus, by baptism, and in salvation, "through the blood of Christ." To be considered a good Christian, one has, as a conditio sine quâ non, to show faith in the dogmas expounded by the Church and to profess them; after which a man is at liberty to lead a private and public life on principles diametrically opposite to those expressed in the Sermon on the Mount. The chief point and that which is demanded of him is, that he should have – or pretend to have – a blind faith in, and veneration for, the ecclesiastical teachings of his special Church.
saith Chaucer, and the penalty for lacking it is as clearly stated as words can make it, in St. Mark's Gospel, Chapter xvi., verse 16th: "He that believeth and is baptised shall be saved; but he that believeth not shall be damned." It troubles the Church very little that the most careful search for these words in the oldest texts during the last centuries remained fruitless; or, that the recent revision of the Bible led to a unanimous conviction in the truth-seeking and truth-loving scholars employed in that task, that no such un-Christ-like sentence was to be found, except in some of the latest, fraudulent texts. The good Christian people had assimilated the consoling words, and they had become the very pith and marrow of their charitable souls. To take away the hope of eternal damnation, for all others except themselves, from these chosen vessels of the God of Israel, was like taking their very life. The truth-loving and God-fearing revisers got scared; they left the forged passage (an interpolation of eleven verses, from the 9th to the 20th), and satisfied their consciences with a foot-note remark of a very equivocal character, one that would grace the work and do honour to the diplomatic faculties of the craftiest Jesuits. It tells the "believer" that: –
– and explains no further. But the two "oldest Greek MSS." omit the verses nolens volens, as these have never existed. And the learned and truth-loving revisers know this better than any of us do; yet the wicked falsehood is printed at the very seat of Protestant Divinity, and it is allowed to go on, glaring into the faces of coming generations of students of theology and, hence, into those of their future parishioners. Neither can be, nor are they deceived by it, yet both pretend belief in the authenticity of the cruel words worthy of a theological Satan. And this Satan-Moloch is their own God of infinite mercy and justice in Heaven, and the incarnate symbol of love and charity on Earth – blended in one! Truly mysterious are your paradoxical ways, oh – Churches of Christ! I have no intention of repeating here stale arguments and logical exposés of the whole theological scheme; for all this has been done, over and over again, and in a most excellent way, by the ablest "Infidels" of England and America. But I may briefly repeat a prophecy which is a self-evident result of the present state of men's minds in Christendom. Belief in the Bible literally, and in a carnalised Christ, will not last a quarter of a century longer. The Churches will have to part with their cherished dogmas, or the 20th century will witness the downfall and ruin of all Christendom, and with it, belief even in a Christos, as pure Spirit. The very name has now become obnoxious, and theological Christianity must die out, never to resurrect again in its present form. This, in itself, would be the happiest solution of all, were there no danger from the natural reaction which is sure to follow: crass materialism will be the consequence and the result of centuries of blind faith, unless the loss of old ideals is replaced by other ideals, unassailable, because universal and built on the rock of eternal truths, instead of the shifting sands of human fancy. Pure immateriality must replace, in the end, the terrible anthropomorphism of those ideals in the conceptions of our modern dogmatists. Otherwise, why should Christian dogmas – the perfect counterpart of those belonging to other exoteric and pagan religions – claim any superiority? The bodies of all these were built upon the same astronomical and physiological (or phallic) symbols. Astrologically, every religious dogma the world over, may be traced to, and located in, the Zodiacal signs and the Sun. And so long as the science of comparative symbology or any theology has only two keys to open the mysteries of religious dogmas – and these two only very partially mastered, how can a line of demarcation be drawn, or any difference made between the religions of say, Chrishna and Christ, between salvation through the blood of the "first-born primeval male" of one faith, and that of the "only begotten Son" of the other, far younger, religion? Study the Vedas; read even the superficial, often disfigured writings of our great Orientalists, and think over what you will have learnt. Behold Brahmans, Egyptian Hierophants, and Chaldean Magi, teaching several thousand years before our era that the gods themselves had been only mortals (in previous births) until they won their immortality by offering their blood to their Supreme God or chief. The "Book of the Dead," teaches that mortal man "became one with the gods through an interflow of a common life in the common blood of the two." Mortals gave the blood of their first-born sons in sacrifice to the Gods. In his Hinduism, p. 35, Professor Monier Williams, translating from the Taitiriya Brâhmana writes: – "By means of the sacrifice the gods obtained heaven." And in the Tandya Brâhmana: – "The lord of creatures offered himself a sacrifice for the gods." . . . And again in the Satapatha Brâhmana: – "He who, knowing this, sacrifices with the Purusha-madha or the sacrifice of the primeval male, be comes everything." Whenever I hear the Vedic rites discussed and called "disgusting human sacrifices," and cannibalism (sic.) I feel always inclined to ask, where's the difference? Yet there is one, in fact; for while Christians are compelled to accept the allegorical (though, when understood, highly philosophical) drama of the New Testament Crucifixion, as that of Abraham and Isaac literally,43 Brahmanism – its philosophical schools at any rate – teaches its adherents, that this (pagan) sacrifice of the "primeval male" is a purely allegorical and philosophical symbol. Read in their dead-letter meaning, the four gospels are simply slightly altered versions of what the Church proclaims as Satanic plagiarisms (by anticipation) of Christian dogmas in Pagan religions. Materialism has a perfect right to find in all of them the same sensual worship and "solar" myths as anywhere else. Analysed and criticised superficially and on its dead-letter face, Professor Joly ("Man before Metals," pp. 189-190) finding in the Swastika the crux ansata, and the cross pure and simple, mere sexual symbols – is justified in speaking as he does. Seeing that "the father of the sacred fire (in India) bore the name of Twashtri, that is the divine carpenter who made the Swastika and the Pramantha whose friction produced the divine child Agni, in Latin Ignis; that his mother was named Maya; he himself, styled Akta (anointed, or Christos) after the priests had poured upon his head the spirituous soma and on his body butter purified by sacrifice"; seeing all this he has a full right to remark that: –
Has the professor of the Science Faculty of Toulouse explained anything by drawing attention to that which anyone can see? Of course not. But if, in his ignorance of the esoteric meaning of the allegory he has added nothing to human knowledge, he has on the other hand destroyed faith in many of his pupils in both the "divine origin" or Christianity and its Church and helped to increase the number of Materialists. For surely, no man, once he devotes himself to such comparative studies, can regard the religion of the West in any light but that of a pale and enfeebled copy of older and nobler philosophies. The origin of all religions – Judaeo-Christianity included – is to be found in a few primeval truths, not one of which can be explained apart from all the others, as each is a complement of the rest in some one detail. And they are all, more or less, broken rays of the same Sun of truth, and their beginnings have to be sought in the archaic records of the Wisdom-religion. Without the light of the latter, the greatest scholars can see but the skeletons thereof covered with masks of fancy, and based mostly on personified Zodiacal signs. A thick film of allegory and blinds, the "dark sayings" of fiction and parable, thus covers the original esoteric texts from which the New Testament – as now known – was compiled. Whence, then, the Gospels, the life of Jesus of Nazareth? Has it not been repeatedly stated that no human, mortal brain could have invented the life of the Jewish Reformer, followed by the awful drama on Calvary? We say, on the authority of the esoteric Eastern School, that all this came from the Gnostics, as far as the name Christos and the astronomico-mystical allegories are concerned, and from the writings of the ancient Tanaïm as regards the Kabalistic connection of Jesus or Joshua, with the Biblical personifications. One of these is the mystic esoteric name of Jehovah – not the present fanciful God of the profane Jews ignorant of their own mysteries, the God accepted by the still more ignorant Christians – but the compound Jehovah of the pagan Initiation. This is proven very plainly by the glyphs or mystic combinations of various signs which have survived to this day in the Roman Catholic hieroglyphics. The Gnostic Records contained the epitome of the chief scenes enacted
during the mysteries of initiation, since the memory of man; though even
that was given out invariably under the garb of semi-allegory,
whenever entrusted to parchment or paper. But the ancient Tanaïm, the
Initiates from whom the wisdom of the Kabala (oral tradition) was
obtained by the later Talmudists, had in their possession the secrets of
the mystery language, and it is in this language that the Gospels were
written.44 He alone who has mastered the
esoteric cypher of antiquity – the secret meaning of the numerals, a common
property at one time of all nations – has the full proof of the genius which
was displayed in the blending of the purely Egypto-Jewish, Old Testament
allegories and names, and those of the pagan-Greek Gnostics, the most refined
of all the mystics of that day. Bishop Newton proves it himself quite innocently,
by showing that "St. Barnabas, the companion of St. Paul, in his epistle
(ch. ix.) discovers . . . the name of Jesus crucified in the number 318,"
namely, Barnabas finds it in the mystic Greek IHT – the tau being
the glyph of the cross. On this, a Kabalist, the author of an unpublished
MS. on the Key of Formation of the Mystery Language, observes: – "But
this is but a play upon the Hebrew letters Jodh Chith
and Shin, from whence the IHS as the monogram of Christ
coming down to our day, and this reads as This is but an illustration to our point to prove that the Christian
application of the compound name Jesus-Christ is all based on Gnostic
and Eastern mysticism. It was only right and natural that Chroniclers like
the initiated Gnostics, pledged to secresy, should veil or cloak the
final meaning of their oldest and most sacred teachings. The right of the
Church fathers to cover the whole with an epitheme of euhemerized fancy
is rather more dubious.45 The Gnostic Scribe
and Chronicler deceived no one. Every Initiate into the Archaic gnosis – whether
of the pre-Christian or post-Christian period – knew well the value of every
word of the "mystery-language." For these Gnostics – the inspirers
of primitive Christianity – were "the most cultured, the most learned
and most wealthy of the Christian name," as Gibbon has it. Neither
they, nor their humbler followers, were in danger of accepting the dead
letter of their own texts. But it was different with the victims of the
fabricators of what is now called orthodox and historic Christianity.
Their successors have all been made to fall into
the mistakes of the "foolish Galatians" reproved by Paul, who,
as he tells them (Galat. iii. 1-5), having begun (by believing) in the Spirit
(of Christos), "ended by believing in the flesh " – i.e.
a corporeal Christ. For such is the true meaning of the Greek
sentence,46 " As these Interpretations were written at a time when the Gospels we have now, were not yet in existence,47 here is a good proof that the Evangel, the doctrines of which were delivered to Basilides by the Apostle Matthew, and Glaucus, the disciple of Peter (Clemens Al. "Strom." vii. 7, § 106), must have differed widely from the present New Testament. Nor can these doctrines be judged by the distorted accounts of them left to posterity by Tertullian. Yet even the little this partisan fanatic gives, shows the chief gnostic doctrines to be identical, under their own peculiar terminology and personations, with those of the Secret Doctrine of the East. For, discussing Basilides, the "pious, god-like, theosophic philosopher," as Clement of Alexandria thought him, Tertullian exclaims:
Another proof of the claim that the Gospel of Matthew in { usual Greek texts is not the original gospel written in Hebrew, is given by no less an authority than S. Jerome (or Hieronymus). The suspicion of a conscious and gradual euhemerization of the Christ principle ever since the beginning, grows into a conviction, once that one becomes acquainted with a certain confession contained in book ii. of the "Comment. to Matthew" by Hieronysus. For we find in it the proofs of a deliberate substitution of the whole gospel, the one now in the Canon having been evidently rewritten by this too zealous Church Father.51 He says that he was sent toward the close of the fourth century by "their Felicities," the Bishops Chromatius and Heliodorus to Cæsarea, with the mission to compare the Greek text (the only one they ever had) with the Hebrew original version preserved by the Nazarenes in their library, and to translate it. He translated it, but under protest; for, as he says, the Evangel "exhibited matter not for edification but for destruction.52 The "destruction" of what? Of the dogma that Jesus of Nazareth and the Christos are one – evidently; hence for the "destruction" of the newly planned religion.53 In this same letter the Saint (who advised his converts to kill their fathers, trample on the bosom that fed them, by walking over the bodies of their mothers, if the parents stood as an obstacle between their sons and Christ) – admits that Matthew did not wish his gospel to be openly written, hence that the MS. was a secret one. But while admitting also that this gospel "was written in Hebrew characters and by the hand of himself" (Matthew), yet in another place he contradicts himself and assures posterity that as it was tampered with and re-written by a disciple of Manicheus named Seleucus . . . "the ears of the Church properly refused to listen to it." (Hieron., "Comment. to Matthew," book ii. chapter xii., 13.) No wonder that the very meaning of the terms Chrestos and Christos and the bearing of both on "Jesus of Nazareth," a name coined out of Joshua the Nazar, has now become a dead letter for all with the exception of non-Christian Occultists. For even the Kabalists have no original data now to rely upon. The Zohar and the Kabala have been remodelled by Christian hands out of recognition; and were it not for a copy of the Chaldean Book of Numbers there would remain no better than garbled accounts. Let not our Brothers, the so-called Christian Kabalists of England and France, many of whom are Theosophists, protest too vehemently; for this is history (See Munk). It is as foolish to maintain, as some German Orientalists and modern critics still do, that the Kabala has never existed before the day of the Spanish Jew, Moses de Leon, accused of having forged this pseudograph in the 13th century, as to claim that any of the Kabalistical works now in our possession are as original as they were when Rabbi Simeon Ben Jochaï delivered the "traditions to his sons and followers. Not a single of these books is immaculate, none has escaped mutilation by Christian hands. Munk, one of the most learned and able critics of his day on this subject, proves it, while protesting as we do, against the assumption that it is a post-Christian forgery, for he says: "It appears evident to us that the author made use of ancient documents, and among these of certain Midraschim or collections of traditions and Biblical expositions, which we do not now possess." After which, quoting from Tholuck (1. c. pp. 24 and 31), he adds: "Haya Gaon, who died in 1038, is to our knowledge the first author who developed the theory of the Sephiroth and he gave to them the names which we find again to be among the Kabalists (Tellenik, Moses ben Schem Tob di Leon, p. 13, note 5); this doctor, who had intimate intercourse with the Syrian and Chaldean Christian savans, was enabled by these last to acquire a knowledge of some of the Gnostic writings." Which "Gnostic writings" and esoteric tenets passed part and parcel into the Kabalistic works, with many more modern interpolations that we now find in the Zohar, as Munk well proves. The Kabala is Christian now, not Jewish. Thus, what with several generations of most active Church Fathers ever working at the destruction of old documents and the preparation of new passages to be interpolated in those which happened to survive, there remains of the Gnostics – the legitimate offspring of the Archaic Wisdom-religion – but a few unrecognisable shreds. But a particle of genuine gold will glitter for ever; and, however garbled the accounts left by Tertullian and Epiphanius of the Doctrines of the "Heretics," an occultist can yet find even in them traces of those primeval truths which were once universally imparted during the mysteries of Initiation. Among other works with most suggestive allegories in them, we have still the so-called Apocryphal Gospels, and the last discovered as the most precious relic of Gnostic literature, a fragment called Pistis-Sophia, "Knowledge-Wisdom." In my next article upon the Esoteric character of the Gospels, I hope
to be able to demonstrate that those who translate Pistis by "Faith,"
are utterly wrong. The word "faith" as grace or something
to be believed in through unreasoned or blind faith, is a word that dates
only since Christianity. Nor has Paul ever used this term in this sense
in his Epistles; and Paul was undeniably an INITIATE.
1 St. Matthew xxiv., et
seq. The sentences italicised are those which stand corrected in
the New Testament after the recent revision in 1881 of the version of 1611;
which version is full of errors, voluntary and involuntary. The word "presence,"
for "coming," and "the consummation of the age," now
standing for "the end of the world," have altered, of late, the
whole meaning, even for the most sincere Christians, if we exempt the Adventists.
2 He who will not ponder over and master
the great difference between the meaning of the two Greek words – 3 For ye are the temple ("sanctuary"
in the revised N. T.) of the living God. (II. Cor. vi., 16.) 4 Spirit, or the Holy Ghost, was feminine
with the Jews, as with most ancient peoples, and it was so with the early
Christians. Sophia of the Gnostics and the third Sephiroth Binah
(the female Jehovah of the Kabalists), are feminine principles – "Divine
Spirit," or Ruach. "Achath Ruach Elohim Chiim."
"One is She, the Spirit of the Elohim of Life,"
is said in "Sepher Yezirah." 5 There are several remarkable cycles that
come to a close at the end of this century. First, the 5,000 years of the
Kaliyug cycle; again the Messianic cycle of the Samaritan (also Kabalistic)
Jews of the man connected with Pisces (Ichthys or "Fish-man"
Dag). It is a cycle, historic and not very long, but very occult,
lasting about 2,155 solar years, but having a true significance only when
computed by lunar months. It occurred 2410 and 255 B.C.,
or when the equinox entered into the sign of the Ram, and
again into that of Pisces. When it enters, in a few years, the sign
of Aquarius, psychologists will have some extra work to do,
and the psychic idiosyncrasies of humanity will enter on a great change. 6 See Volume II. p. 381. 7 The earliest Christian author, Justin
Martyr, calls, in his first Apology, his co-religionists Chrestians
8 "Clemens Alexandrinus, in the second
century, founds a serious argument on this paranomasia (lib. iii., cap.
xvii., 53 et circa), that all who believed in Chrest (i.e.
"a good man") both are, and are called Chrestians, that is,
good men," (Strommata, lib. ii. "Higgins' Anacalypsis").
And Lactantius (lib. iv., cap. vii.) says that it is only through ignorance
that people call themselves Christians, instead of Chrestians:
"qui proper ignorantium errorem cum immutata litera Chrestum
solent dicere." 9 In England alone, there are over 239
various sects. (See Whitaker's Almanac.) In 1883, there were 186 denominations
only, and now they steadily increase with every year, an additional 53
sects having sprung up in only four years! 10 is but fair to St. Paul to remark that
this contradiction is surely due to later tampering with his Epistles. Paul
was a Gnostic himself, i.e., a "Son of Wisdom,-' and an Initiate
into the true mysteries of Christos, though he may
have thundered (or was made to appear to do so) against some Gnostic sects,
of which, in his day, there were many. But his Christos was not Jesus of
Nazareth, nor any living man, as shown so ably in Mr. Gerald Massey's lecture,
"Paul, the Gnostic Opponent of Peter." He was an Initiate, a true
"Master-Builder" or adept, as described in "Isis Unveiled,"
Vol. II., pp. 90-91. 11 12 The extraordinary amount of
information collated by that able Egyptologist shows that he has thoroughly
mastered the secret of the production of the New Testament. Mr. Massey
knows the difference between the spiritual, divine and purely metaphysical
Christos, and the made-up "lay figure" of the carnalized Jesus.
He knows also that the Christian canon, especially the Gospels
Acts and Epistles, are made up of fragments of gnostic
wisdom, the ground-work of which is pre-Christian and built on the
MYSTERIES of Initiation. It is the mode of theological
presentation and the interpolated passages – such as in Mark xvi. from verse
9 to the end – which make of the Gospels a "magazine of (wicked)
falsehoods," and throw a slur on CHRISTOS.
But the Occultist who discerns between the two currents (the true gnostic
and the pseudo Christian) knows that the passages free from theological
tampering belong to archaic wisdom, and so does Mr. Gerald Massey, though
his views differ from ours, 13 "The key to the recovery of the
language, so far as the writer's efforts have been concerned, was found
in the use, strange to say, of the discovered integral ratio in numbers
of diameter to circumference of a circle," by a geometrician. "This
ratio is 6,561 for diameter and 20,612 for circumference." (Cabalistic
MSS.) In one of the future numbers of "LUCIFER"
more details will be given, with the permission of the discoverer. – ED. 14Cory's Anc. Frag., p. 59,
f. So do Sanchoniaton and Hesiod, who both ascribe the vivifying
of mankind to the spilt blood of the gods. But blood and soul are
one (nephesh), and the blood of the gods means here the informing
soul. 15The existence of these seven keys is virtually admitted, owing to deep research in the Egyptological lore, by Mr. G. Massey again. While opposing the teachings of "Esoteric Buddhism" – unfortunately misunderstood by him in almost every respect – in his Lecture on "The Seven Souls of Man," he writes (p. 21): – "This system of thought, this mode of representation, this septenary
of powers, in various aspects, had been established in Egypt, at least,
seven thousand years ago, as we learn from certain allusions to Atum (the
god 'in whom the fatherhood was individualised as the begetter of an
etemal soul,' the seventh principle of the Theosophists),
found in the inscriptions lately discovered at Sakkarah. I say in various
aspects, because the gnosis of the Mysteries was at least
sevenfold in its nature – it was Elemental, Biological, Elementary (human),
Stellar, Lunar, Solar and Spiritual – and nothing short of a grasp of
the whole system can' possibly enable us to discriminate the various parts
distinguish one from the other and determinate the which and the
what as we try to follow the symbolical Seven through their several
phases of character." 16 "Gnostic and Historic Christianity." 17 "Verily, verily, I say unto thee,
except a man be born again he cannot see the Kingdom of God."
(John iii. 4.) Here the birth from above, the spiritual birth,
is meant, achieved at the supreme and last initiation. 18 The word 19 See Liddell and Scott's Greek-Engl.
Lex. 20 Hence of a Guru, "a
teacher," and chela, a "disciple," in their
mutual relations. 21 In his recent work – "The
Early Days of Christianity," Canon Farrar remarks: – "Some have
supposed a pleasant play of words founded on it, as . . . . between Chrestos
('sweet' Ps. xxx., iv., 8) and Christos (Christ)" (1. p. 158, foot-note).
But there is nothing to suppose, since it began by a "play of words,"
indeed. The name Christus was not "distorted into Chrestus,"
as the learned author would make his readers believe (p. 19), but it was
the adjective and noun Chrestos which became distorted into Christus
and applied to Jesus. In a foot-note on the word "Chrestian,"
occurring in the First Epistle of Peter (chap. iv., 16), in which in the
revised later MSS. the word was changed into Christian, Canon
Farrar remarks again, "Perhaps we should read the ignorant heathen
distortion, Chrestian." Most decidedly we should; for the eloquent
writer should remember his Master's command to render unto Caesar
that which is Caesar's. His dislike notwithstanding, Mr. Farrar is obliged
to admit that the name Christian was first INVENTED,
by the sneering, mocking Antiochians, as early as A.D. 44, but had not come
into general use before the persecution by Nero. "Tacitus," he
says, "uses the word Christians with something of apology. It is well
known that in the N. T. it only occurs three times, and always involves
a hostile sense (Acts xi. 26, xxvi. 28 as it does in iv. 16)."
It was not Claudius alone who looked with alarm and suspicion on the Christians,
so nicknamed in derision for their carnalizing a subjective principle or
attribute. but all the pagan nations. For Tacitus, speaking of those whom
the masses called "Christians," describes them as a set of men
detested for their enormities and crimes. No wonder, for history
repeats itself. There are, no doubt, thousands of noble, sincere, and virtuous
Christian-born men and women now. But we have only to look at the
viciousness of Christian "heathen" converts; at the morality
of those proselytes in India, whom the missionaries themselves decline
to take into their service, to draw a parallel between the converts of 1,800
years ago, and the modem heathens "touched by grace." 22 Justin Martyr, Tertullian, Lactantius,
Clemens Alexandrinus, and others spelt it in this way. 23 Vide Liddell and Scott's Greek
and English Lexicon. Chrestos is really one who is continually warned,
advised, guided, whether by oracle or prophet. Mr. G. Massey is not correct
in saying that " . . . . The Gnostic form of the name Chrest, or Chrestos,
denotes the Good God, not a human original," for it denoted
the latter, i.e., a good, holy man; but he is quite right
when he adds that "Chrestianus signifies . . . . 'Sweetness
and Light'." 'The Chrestoi, as the Good People
were pre-extant. Numerous Greek inscriptions show that the departed,
the hero, the saintly one – that is, the 'Good' – was styled Chrestos
or the Christ; and from this meaning of the 'Good' does Justin, the
primal apologist, derive the Christian name. This identifies it with the
Gnostic source, and with the 'Good God' who revealed himself according to
Marcion – that is, the Un-Nefer or Good-opener of the Egyptian theology." – (Agnostic
Annual.) 24 Again I must bring forward what Mr. G. Massey says (whom I quote repeatedly because he has studied this subject so thoroughly and so conscientiously). "My contention, or rather explanation," he says, "is that
the author of the Christian name is the Mummy-Christ of Egypt, called the
Karest, which was a type of the immortal spirit in man, the
Christ within (as Paul has it), the divine offspring incarnated, the Logos,
the Word of Truth, the Makheru of Egypt. It did not originate as
a mere type! The preserved mummy was the dead body of any one
that was Karest, or mummified, to be kept by the living;
and, through constant repetition, this became a type of the resurrection
from (not of!) the dead." See the explanation of this further on. 25 Or Lydda. Reference is made here to
the Rabbinical tradition in the Babylonian Gemara, called Sepher Toledoth
Jeshu, about Jesus being the son of one named Pandira, and having
lived a century earlier than the era called Christian, namely, during the
reign of the Jewish king Alexander Jannæus and his wife Salome, who
reigned from the year 106 to 79 B.C. Accused by the Jews of having learned
the magic art in Egypt, and of having stolen from the Holy of Holies the
Incommunicable Name, Jehoshua (Jesus) was put to death by the Sanhedrin
at Lud. He was stoned and then crucified on a tree, on the eve of Passover.
The narrative is ascribed to the Talmudistic authors of "Sota"
and "Sanhedrin," p. 19, Book of Zechiel. See "Isis Unveiled,"
II. 201; Arnobius; Eliphas Levi's "Science des Esprits,"
and "The Historical Jesus and Mythical Christ," a lecture
by G. Massey, 26 "Christianus quantum interpretatione
de unctione deducitas. Sed ut cum preferam Chrestianus pronunciatus a vobis
(nam nec nominis certa est notitia penes vos) de suavitate vel benignitate
compositum est." Canon Farrar makes a great effort to show such lapsus
calami by various Fathers as the results of disgust and fear. "There
can be little doubt," he says (in the Early Days of Christianity)
"that the . . . . name Christian . . . . was a nick-name due to
the wit of the Antiochians . . . . It is clear that the sacred writers avoided
the name (Christians) because it was employed by their enemies (Tac. Ann.
xv. 44). It only became familiar when the virtues of Christians had shed
lustre upon it " This is a very lame excuse, and a poor explanation
to give for so eminent a thinker as Canon Farrar. As to the "virtues
of Christians" ever shedding lustre upon the name, let us hope
that the writer had in his mind's eye neither Bishop Cyril, of Alexandria,
nor Eusebius, nor the Emperor Constantine, of murderous fame, nor yet the
Popes Borgia and the Holy Inquisition. 27 Quoted bye G. Higgins. (See
Vol. I., pp. 569-573.) 28 In the days of Homer, we find this
city, once celebrated for its mysteries, the chief seat of Initiation and
the name of Chrestos used as a title during the mysteries. It is
mentioned in the Iliad. ii., 520 as "Chrisa" ( 29 The root of 30 The adjective 31 There are strange features, quite suggestive,
for an Occultist, in the myth (if one) of Janus. Some make of him the personification
of Kosmos, others, of Coelus (heaven), hence he is
"two-faced" because of his two characters of spirit and matter;
and he is not only "Janus Bifrons" (two-faced), but also
Quadrifrons – the perfect square, the emblem of the Kabbalistic Deity.
His temples were built with four equal sides, with a door and three
windows on each side. Mythologists explain it as an emblem of the four
seasons of the year, and three months in each season, and in
all of the twelve months of the year. During the mysteries of Initiation,
however, he became the Day-Sun and the Night-Sun, Hence he is often represented
with the number 300 in one hand, and in the other 65, or the number of days
of the Solar year. Now Chanoch (Kanoch and Enosh in the Bible)
is, as may be shown on Kabalistic authority, whether son of Cain, son of
Seth, or the son of Methuselah, one and the same personage. As Chanoch
(according to Fuerst), "he is the Initiator
Instructor – of the astronomical circle and solar year," as son
of Methuselah, who is said to have lived 365 years and been taken to heaven
alive, as the representative of the Sun (or God). (See Book of Enoch.) This
patriarch has many features in common with Janus, who, exoterically, is
Ion but IAO cabalistically, or Jehovah, the "Lord
God of Generations," the mysterious Yodh, or ONE
(a phallic number). For Janus or Ion is also Consivius a conserendo
because he presided over generations. He is shown giving hospitality
to Saturn (Chronos "time"), and is the Initiator of
the year, or time divided into 365. 32 Stauros became the cross, the
instrument of crucifixion, far later, when it began to be represented as
a Christian symbol and with the Greek letter T, the Tau. (Luc. Jud. Voc.)
Its primitive meaning was phallic, a symbol for the male and female elements;
the great serpent of temptation, the body which had to be killed or subdued
by the dragon of wisdom, the seven-vowelled solar chnouphis or Spirit of
Christos of the Gnostics, or, again, Apollo killing Python. 33 Even to this day in India, the candidate
loses his name and. as also in Masonry, his age (monks and nuns also changing
their Christian names at their taking the order or veil), and begins counting
his years from the day he is accepted a chela and enters upon the cycle
of initiations. Thus Saul was "a child of one year," when he began
to reign, though a grown-up adult. See I Samuel ch. xiii. I, and Hebrew
scrolls, about his initiation by Samuel. 34 Demosthenes, "De Corona,"
313, declares that the candidates for initiation into the Greek mysteries
were anointed with oil. So they are now in India, even in the initiation
the Yogi mysteries – various ointments or unguents being used. 35 Because he is cabalistically the
new Adam the "celestial man," and Adam was
made of red earth. 36Hence the memorialising of the doctrine
during the MYSTERIES. The pure monad, the "god"
incarnating and becoming Chrestos, or man, on his trial of
life, a series of those trials led him to the crucifixion of flesh
and finally into the Christos condition. 37 On the best authority the derivation
of the Greek Christos is shown from the Sanskrit root ghársh
= "rub"; thus: ghársh-a-mi-to
"to rub," and ghársh-tá-s "flayed,
sore." Moreover, Krish, which means in one sense to plough and make
furrows, means also to cause pain, "to torture to torment," and
ghrsh-ta-s "rubbing" – all these terms relating to Chrestos and
Christos conditions. One has to die in Chrestos i.e.
kill one's personality and its passions, to blot out every idea of separateness
from one's "Father," the Divine Spirit in man; to become one with
the eternal and absolute Life and Light (SAT)
before one can reach the glorious state of Christos, the regenerated
man, the man in spiritual freedom. 38 The Orientalists and Theologians are
invited to read over and study the allegory of Viswakarman, the "Omnificent,"
the Vedic God, the architect of the world, who sacrificed himself to
himself or the world, after having offered up all worlds, which
are himself, in a "Sarva Madha" (general sacrifice) – and
ponder over it. In the Purânic allegory, his daughter Yoga-siddha
"Spiritual consciousness," the wife of Surya, the
Sun, complains to him of the too great effulgence of her husband; and Viswakarmâ,
in his character of Takshaka, "wood cutter and
carpenter," placing the Sun upon his lathe cuts away a part of his
brightness. Surya looks, after this, crowned with dark thorns instead of
rays, and becomes Vikarttana ("shorn of his rays"). All these
names are terms which were used by the candidates when going through the
trials of Initiation. The Hierophant-Initiator personated Viswakarman; the
father, and the general artificer of the gods (the adepts on earth),
and the candidate – Surya, the Sun, who had to kill all his fiery passions
and wear the crown of thorns while crucifying his body before he
could rise and be re-born into a new life as the glorified "Light of
the World" – Christos. No Orientalist seems to have ever perceived the
suggestive analogy, let alone to apply it! 39 The author of the "Source
of Measures" thinks that this "serves to explain why it has been
that the Life of Apollonius of Tyana, by Philostratus, has
been so carefully kept back from translation and popular reading."
Those who have studied it in the original have been forced to the comment
that either the "Life of Apollonius has been taken from the
New Testament, or that New Testament narratives have been taken from the
Life of Apollonius, because of the manifest sameness of the
means of construction of the narrative." (p. 260). 40"The word 41 Several classics bear testimony to
this fact. Lucian, c. 16 says 42 Vide "Gospel according
to St. Mark," in the revised edition printed for the Universities
of Oxford and Cambridge, 1881. 43 Vide "The Soldier's Daughter,"
in this number, by the Rev. T. G. Headley, and notice the desperate protest
of this true Christian, against the literal acceptance of
the "blood sacrifices," "Atonement by blood," etc.,
in the Church of England. The reaction begins: another sign of the times.
44 Thus while the three Synoptics display
a combination of the pagan Greek and Jewish symbologies the Revelation
is written in the mystery language of the Tanaïm – the relic
of Egyptian and Chaldean wisdom – and St. John's Gospel is purdy Gnostic.
45 "The claim of Christianity to
possess Divine authority rests on the ignorant belief that the mystical
Christ could and did become a Person, whereas the gnosis proves the corporeal
Christ to be only a counterfeit Presentment of the trans-corporeal man;
consequently, historical portraiture is, and ever must be, a fatal mode
of falsifying and discrediting the Spiritual Reality." (G. Massey,
"Gnostic and Historic Christianity.") 46'rhis sentence analyzed means "Shall
you, who in the beginning looked to the Christ-Spirit, now end
by believing in a Christ of flesh," or it means nothing. The verb
47 See "Supern. Relig.," vol.
ii., chap. "Basilides." 48 It was asked in "Isis Unveiled,"
were not the views of the Phrygian Bishop Montanus, also deemed a HERESY by the Church of Rome? It is quite extraordinary to
see how easily that Church encourages the abuse of one heretic, Tertullian,
against another heretic, Basilides, when the abuse happens
to further her own object. 49 Does not Paul himself speak of "Principalities
and Powers in heavenly places" (Ephesians iii. 10; i. 21),
and confess that there be gods many and Lords many (Kurioi)?
And angels, powers (Dunameis), and Principalities? (See I Corinthians
viii. 5; and Epistle to Romans, viii. 38.) 50 Tertullian: "Præscript."
It is undeniably owing only to a remarkably casuistical, sleight-of-hand-like
argument that Jehovah, who in the Kabala is simply a Sephiroth,
the third, left-hand power among the Emanations (Binah), has been elevated
to the dignity of the One absolute God. Even in the Bible he is but
one of the Elohim (See Genesis, chapter iii. v. 22, "The Lord
God" making no difference between himself and others.) 51 This is history. How far that
re-writing of, and tampering with, the primitive gnostic fragments
which are now become the New Testament, went, may be inferred by reading
"Supernatural Religion," which went through over twenty-three
editions, if I mistake not. The host of authorities for it given by the
author, is simply appalling. The list of the English and German Bible critics
alone seems endless. 52 The chief details are given in "Isis
Unveiled," vol iii., pp. 180-183, et seq. Truly faith
in the infallibility of the Church must be stone-blind – or it could
not have failed being killed and – dying. 53 See Hieronymus: "De Viros,"
illust. cap. 3; Olshausen: "Neuen Text.," p. 32. The Greek text
of Matthew's Gospel is the only one used or ever possessed by the Church. |
(pythochrésta) the "oracles
delivered by a Pythian God" (Greek-Eng. Lex.) through a pythoness;
and Pythochréstos is the nominative singular of an
adjective derived from chrao 
(Eurip. Ion, 1,218). The later meanings coined freely
from this primitive application, are numerous and varied. Pagan classics
expressed more than one idea by the verb 
"consulting an oracle"; 
is one who expounds
or explains oracles, "a prophet, a soothsayer;"
(théochréstos)
"God-declared," or one who is declared by god, and of 
(logia théochrésta)
"sayings delivered by God" – which proves that he wrote at
a time (between the first century B. C., and the first A. D.) when neither
Christians nor Chrestians were yet known under these names, but still called
themselves the Nazarenes. The notable difference between the two words 
– "consulting
or obtaining response from a god or oracle" (
being the Ionic earlier form
of it), and 
(chrio) "to rub, to anoint" (from which the name Christos),
have not prevented the ecclesiastical adoption and coin age from Philo's
expression 
of that other term 
"anointed by God." Thus the quiet substitution of the
letter, 
for 
for
dogmatic purposes, was achieved in the easiest way, as we now see.
(330, 27), means by it simply "you
nice fellow"; Plato (in Phaed. 264 B) has 
– "you are an excellent fellow
to think . . ." But in the esoteric phraseology of the temples "chrestos,"
("to
consult a god") – answers to what we would call an adept, also a high
chela, a disciple. It is in this sense that it is used by
Euripides (Ion. 1320) and by Æschylus (IC). This qualification was
applied to those whom the god, oracle, or any superior had proclaimed this,
that, or anything else. An . instance may be given in this case.
used by Pindar (p. 4-10) mean "the oracle proclaimed him the
coloniser." In this case the genius of the Greek language permits that
the man so proclaimed should be called 
(Chréstos). Hence this term
was applied to every Disciple recognised by a Master, as also to every good
man. Now, the Greek language affords strange etymologies. Christian theology
has chosen and decreed that the name Christos should be taken as derived
from 
, 
(Chriso), "anointed
with scented unguents or oil." But this word has several significances.
It is used by Homer, certainly, as applied to the rubbing with oil of the
body after bathing (11. 23, 186; also in Od. 4, 252) as other ancient
writers do. Yet the word 
(Christes) means rather a white-washer
while the word Chrestes (
) means priest and prophet, a term far more applicable 
, in I Peter (ii., 3), where it is said, "Kind is the
Lord," 
.
On the other hand, it is explained by Clemens Alexandrinus as simply meaning
a good man; i.e., "All who believe in Chrést
(a good man) both are, and are called Chréstians
that is good men." (Strom. lib. ii.) The reticence of Clemens,
whose Christianity, as King truly remarks in his "Gnostics,"
was no more than a graft upon the congenial stock of his original Platonism,
is quite natural. He was an Initiate, a new Platonist, before he became
a Christian, which fact, however much he may have fallen off from his earlier
views, could not exonerate him from his pledge of secrecy. And as a Theosophist
and a Gnostic, one who knew, Clemens must have
known that Christos was "the WAY,"
while Chréstos was the lonely traveller journeying on to reach
the ultimate goal through that "Path," which goal was Christos
the glorified Spirit of "TRUTH," the
reunion with which makes the soul (the Son) ONE with
the (Father) Spirit. That Paul knew it, is certain, 
, or as given in the authorised
translations, "I am again in travail until Christ be formed in you"
mean, but what we give in its esoteric rendering, i.e., "until
you find the Christos within yourselves as your only 'way'."
(Vide Galatians iv., 19 and 20.)
the second 
, and the third 
. "The word 
was in use before the H (cap. eta) was in the language."
But Taylor (in his answer to Pye Smith, p. 113) is quoted saying "The
complimentary epithet Chrest . . . . signified nothing more than a good
man."
= Hrésos,
an adjective applied to Gentiles before the Christian era. 
, i.e., "if chrestos chance to be even among
the Gentiles," etc.
) was the
name given to Christ by the Gnostics, and even by unbelievers," assures
us that the real name ought to be 
or Christos – thus repeating and supporting the original
"pious fraud" of the early Fathers, a fraud which led to the carnalizing
of the whole Christian system.
." "That you may find Christos in your inner man
through knowledge" not faith, as translated; for Pistis
is "knowledge," as will be shown further on.
.
Read esoterically, this string of meaningless detached nouns, which has
no sense to the profane, contains a real prophecy – only not referring to
Jesus – and a verse from the mystic catechism of the Initiate. The prophecy
relates to the coming down upon the Earth of the Spirit of Truth (Christos),
after which advent – that has once more nought to do with Jesus – will begin
the Golden Age; the verse refers to the necessity before reaching that blessed
condition of inner (or subjective) theophany and theopneusty, to pass through
the crucifixion of flesh or matter. Read exoterically, the words "Iesous
Chreistos theou yios soter stauros," meaning literally "Iesus,
Christos, God, Son, Saviour, Cross," are most excellent handles to
hang a Christian prophecy on, but they are pagan, not Christian.
) Janus became first a Chrestis (a
priest, soothsayer, or Initiate), and then very nearly a Chresterion
"a sacrificial victim,"
as he was
called, a title also given to Janus of Delphi; and IASO,
the daughter of Asclepios, was the goddess of healing, under whose patronage
were all the candidates for initiation in her father's temple, the novices
or chrestoi, called "the sons of Iaso." (Vide
for name, "Plutus," by Aristoph. 701).
mean simply "son
of Iaso, a Chrestos," or servant of the oracular God. Indeed IASO (
) is in the lonic
dialect IESO (
) and the expression 
(
). No objection, assuredly, can be taken to such rendering,
or to the name being written leso instead of laso, since
the first form is attic, therefore incorrect, for the name
is lonic. "Ieso" from which "O'lesous"
(son of Ieso) – i.e., a genitive, not a nominative – is
lonic and cannot be anything else, if the age of the Sibylline book
is taken into consideration. Nor could the Sibyl of Erythrea have spelt
it originally otherwise, as Erythrea, her very residence, was a town in
Ionia (from Ion or Janus) opposite Chios; and that the lonic preceded
the attic form.
; or, "Chrestos, the first, a Thessalonian from Larissa, Pelasgiot
18 years old Hero." Chrestos the first (protoo), why?
Read literally the inscription has little sense; interpreted esoterically,
it is pregnant with meaning. As Dr. Clarke shows, the word Chrestos is found
on the epitaphs of almost all the ancient Larissians; but it is preceded
always by a proper name. Had the adjective Chrestos stood after a name,
it would only mean "a good man," a posthumous compliment paid
to the defunct, the same being often found on our modern tumular epitaphs.
,
on the Egyptian monuments. Ma-Kheru is the term that is always applied
to the faithful ones who win the crown of life and wear it at the festival
which is designated 'Come thou to me' – an invitation by Horus the Justifier
to those who are the 'Blessed ones of his father, Osiris' – they who, having
made the Word of Truth the law of their lives, were the Justified – 
, the Christians,
on earth.
(See Acts v. 42, ix. 14; I Corinth. iii. 17, etc.),
the article 
designating "Christos," proves it simply a surname, like that
of Phocion, who is referred to as 
(Plut. v.). Still, the personage (Jesus) so addressed – whenever
he lived – was a great Initiate and a "Son of God."
being the verbal adjective 
"to be rubbed
on," as ointment or salve, and the word being finally brought
to mean "the Anointed One," in Christian theology; and Kri,
in Sanskrit, the first syllable in the name of Krishna, meaning "to
pour out, or rub over, to cover with,"
and Apollonius, or Apollo, are alike names of the Sun
in the heavens, and, necessarily, the history of the one, as to his
travels through the signs, with the personifications of his sufferings,
triumphs and miracles, could be but the history of the other
where there was a wide-spread, common method of describing those travels
by personification." The fact that the Secular Church was founded by
Constantine, and that it was a part of his decree "that the venerable
day of the Sun should be the day set apart for the worship of Jesus
Christ as Sun-day," shows that they knew well in that "Secular
Church" "that the allegory rested upon an astronomical basis,"
as the author affirms. Yet, again, the circumstance that both Purânas
and Bible are full of solar and astronomical allegories, does not militate
against that other fact that all such scriptures in addition to these two
are closed books to the scholars "having authority." (!)
Nor does it affect that other truth, that all those systems are not the
work of mortal man, nor are they his invention in their origin
and basis.
and 
must remain blind
for ever to the true esoteric meaning of the Gospels; that is to say, to
the living Spirit entombed in the sterile dead-letter of the texts, the
very Dead Sea fruit of lip-Christianity. 
– not
Christians. 
(First Apology). 
is explained by Herodotus (7.11.7.)
as that which an oracle declares, and 
is given by Plutarch (Nic. 14.) as
"fate," "necessity." Vide Herod. 7.215; 5.108;
and Sophocles, Phil. 437.
). Dr. Clarke suspected
its ruins under the present site of Krestona, a small town,
or village rather, in Phocis, near the Crissæan Bay. (See E. D. Clarke,
4th ed., Vol. viii, p. 239, "Delphi.") 
(Chretos) and 
(Chrestos)
is one and the same; 
which means "consulting the oracle,"
in one sense, but in another one "consecrated," set apart
belonging to some temple, or oracle, or devoted to oracular services.
On the other hand, the word 
(
) means "obligation," a "bond, duty," or one
who is under the obligation of pledges, or vows taken. 
was also used
as an adjective before proper names as a compliment, as in Plat. Theact,
p. 166A, "
"; (here Socrates is the Chrestos), and
also as a surname, as shown by Plutarch (V. Phocion), who wonders how such
a rough and dull fellow as Phocion could be surnamed Chréstos.
shiac, is in Hebrew the
same word as a verbal, signifying to go down into the pit. As
a noun, place of thorns pit. The hifil participle
of this word is 
or Messiach, or the Greek Messias Christ, and
means "he who causes to go down into the pit" (or hell, in dogmatism).
In esoteric philosophy, this going down into the pit has the most
mysterious significance. The Spirit "Christos" or rather the "Logos"
(read Logoï), is said to "go down into the pit," when it
incarnates in flesh, is born as a man. After having robbed
the Elohlm (or gods) of their secret, the pro-creating "fire
of life," the Angels of Light are shown cast down into the pit
or abyss of matter, called Hell or the MIDDLEless pit, by
the kind theologians. This, in Cosmogony and Anthropology. During the Mysteries,
however, it is the Chréstos neophyte, (as man),
etc., who had to descend into the crypts of Initiation and trials; and finally,
during the "Sleep of Siloam" or the final trance condition,
during the hours of which the new Initiate has the last and final mysteries
of being divulged to him. Hades, Schéol, or Patala, are all one.
The same takes place in the East now, as took place 2,000 years ago in the
West, during the MYSTERIES.
, and 
(
surnamed "
." ) In Phædr. p. 226 E; it is written, "you
mean Theodorus the Chrestos." "
." Plutarch shows the same; and
– Chrestus,
is the proper name (see the word in Thesaur. Steph.) of an orator
and disciple of Herodes Atticus. 
has not
the meaning of "becoming perfect," but of "ending by,"
becoming so. Paul's lifelong struggle with Peter and others, and what he
himself tells of his vision of a Spiritual Christ and not of Jesus of Nazareth,
as in the Acts – are so many proofs of this.