A 4-PART REVIEW OF ALVIN BOYD KUHN'S FORGOTTEN CLASSIC, 'THE LOST LIGHT' (1940)
Every single one of us thinks we know what's going on, so when the news hits us that we don't, we do one of two things: we reject it out of hand and rely upon the cumulative knowledge we have gathered in our lives . . . or, we accept that we don't know everything and try to evaluate the new information with our minds as open as possible. It's all easier said than done. The purpose of knowledge is to first discard the obviously irrelevant, but to do that, you must clearly understand what is being said. Only then can you rule it out and be sure of your decision.
In a forgotten classic found in no libraries or bookstores anywhere, but only in the dustiest corners of the Internet <
http://pc93.tripod.com/lostlght.htm>, Alvin Boyd Kuhn's "The Lost Light" (1940) unburies ancient pearls of knowledge whose meanings have been disguised and disfigured by the ulterior motives of fairytale imagery for thousands of years.
This wisdom has been prostituted in the service of mind control. These things we have lost, Kuhn insisted until his death, were the keys to regaining our health, getting along with our neighbors, raising civil children, and building the world we have always envisioned, a peaceful neighborhood with happy faces known as a place of welcome and rescue for every living being who is ever in need.
Because these goals are always popular, they soon became profitable commodities dependent on magic formulas, with the actual facts kept secret and sold at a very high price by those in positions to manipulate others. At that long ago point, the sincere collective wish of every person to live in peace went off the track, and the cost of that sacred product invention now stands revealed as the mental blindfold that has shackled human thought ever since.
Alvin Boyd Kuhn's academically inspiring investigation of these matters maintains a standard of objectivity and superlative research in the tradition of the finest scholars the world has ever known. He begs us to wake up and understand that myth is not history, it is something far greater; it is knowledge of the world through clearer eyes and a more powerful mind.
The fact we can no longer comprehend myth as myth and resonate to its deeper meaning is startling evidence of a depth and versatility of conscious intelligence we have lost, since many of us no longer understand how to interpret a myth, and rejoice in the direction to our lives that it gives. Instead we have followed the sacred cadaver - which is really our own shadow of death - into the seeming safety of lockstep consensual conformity, each of us a willing tool of the herd management masters wearing those long black robes.
The loss of this ancient knowledge has caused us to lose our bearings. If we have any future at all, it is essential to reclaim this wisdom in the quest to know who we are, and act honestly.
Kuhn wrote: "It is the purpose of the present volume to set forth to the modern mind the extent of the wreckage which splendid ancient wisdom suffered at the hands of later incompetence.
"The mutual relation of soul to body in each of its incarnate periods is the nub of the ancient philosophy, and the core of all Biblical meaning. As the Egyptian Book of the Dead most majestically phrases it, the soul, projecting itself into one physical embodiment after another, "steppeth onward through eternity." No more solid foundation for salutary philosophy can be laid than this rock of knowledge, and civilization will flounder in perilous misadventure until this datum of intellectual certitude is restored to common thought."
Forged from the thoughts of every human mind that ever lived, this is the surest way to existential comfort, and as such has formed the basis - stated or unstated - of every religion ever invented. But a perpetual mindlock began when in the minds of the common man, myth began to be mistaken for actual history, which eventually changed the god within us into a cardboard cutout of ourselves, a suspicious shadow to be obeyed in lieu of understanding what was really going on inside us.
"What has not been recognized is that the solitary exaltation of the man Jesus has inevitably demeaned humanity," Kuhn wrote. "His lonely apotheosization has disinherited us. And the general revolt of the intellectualism of this age against the resultant debasement of human nature to the level of the worm of the dust through Augustinian and Calvinistic impositions should stoutly attest the falsity of the orthodox characterization."
"The various exiles, captivities and wanderings of the children of Israel were not historical. They were symbolic accounts of the descent of the twelve "tribes" of angelic spirits, "chosen" by the higher Lords in heaven to come to earth and divinize incipient humanity."
So our quest to regain the lost light begins.
Part 1: HORUS WAS JESUS IN 5000 BC: 180 SIMILARITIES
Religion is a science that has been sabotaged and obscured by mysticism for the last 2000 years. The imposition of an artificial godman on the canvas of humanity's collective perception was a shadow that filtered out the truth of our condition in return for both the comforting promise of a fairy tale and a social promotion from nothing to something for most of the people in the world. The emotional blackmail caused by this blindness of belief is directly responsible for the sickness in our world.
Worst of all, this corporatization of religious belief eliminated the majority of perceptual avenues for the human intellect and herded all thoughts into a narrowly constrained pipeline of standardized thought, eliminating faculties beneficial to both our survival and our peace of mind.
Alvin Boyd Kuhn's neglected masterpiece is beyond brilliance, as you shall see, in the way it blows away the smoke of millions of souls sacrificed on the bonfire of our fearful vanities and illuminates the path toward reacquiring the rights to our own divinity, which have been stolen from us and hidden away by holy salesmen of the free pass to eternal life by their enforced, coercive and immoral indoctrination of our minds to their manipulative misapplication of myths morphed into history, which manufactured only mind-numbed misery for mankind.
Religion is a science. It was practiced by the ancients for tens of thousands of years, without light at night, guided by the stars for all those centuries, mastering the soil and the sail with the clockwork precision of the sky, and regulating the cycles of life with established traditions of knowledge that we have long forgotten.
The entirety of Kuhn's work points to the profound validity of the ancient astrotheological (as they call it) religion, common to all tribes of mankind, represented vividly in all the religions that ever were, the basis for everything, all our knowledge, and all our beliefs. His own mission, in his own words, is as follows:
"What, then, must be the importance of a book which restores to the scriptures of ancient wisdom the lost light of their true original meaning?
"In a very real and direct way the salvation of culture and a free spirit in the world is contingent upon this restoration of the ancient intelligence to modernity. For man at this age has had new and mighty powers of nature suddenly placed in his hands, and yet lacks the spiritual poise and sagacity to use them without calamity.
"Most strangely, the control of the lower physical, natural or brute forces by the mind or reason was the one central situation primarily and fundamentally dealt with in the sage tomes of antiquity. To effect that control in a perfect balance and harmony, and to train the reasoning intellect in the divine art of it, was the aim and end of the Arcane Philosophy.
"Ideology in the Western world has endlessly vacillated back and forth between the cult of the inner spirit and engrossment in objective materialism. Ancient philosophy taught that the true path of evolutionary growth was to be trodden by an effort that united the forces of the spirit with those of the world, the lower disciplined by the higher. The whole gist of the Esoteric Doctrine was the study and mastery of the powers engaged in working out the evolutionary advance, so that the aspirant might be able to align his cultural effort in consonance with the requirements of the problem and the end to be achieved.
"Without this guiding data and this evolutionary perspective modern man is totally at a loss how to focus his endeavor and is unable to point his direction in line with anything more fixed and basic than his next immediate objective of apparent desirability. He has neither a knowledge of his origin, a chart of his path, an inventory of his capacities or a vision of his goal.
"Hence he travels the long road still a benighted wanderer without compass. He can but recoil from one mistaken plunge after another, learning sporadic lessons from pain and misfortune. The ancient torch that was lighted for his guidance he has let burn out. This lamp was the body of Ancient Philosophy. In this critical epoch in the life of the world this book proclaims afresh the message of lost truth."
Kuhn tends to let his truths slip into his encyclopedic historical narrative in a casual manner, so that at the end of a long paragraph you might find repetitive summations of the larger theme, phrased in a million different ways, symbolic, perhaps, of the mind he shows us we have lost, and the topography, through the prism of his style, of what it used to look like. One such phrase is " . . . organic structure becomes the later mother of divine mind."
Kuhn's rediscoveries of historical events provide the meat of the book and verify his controversial conclusions with impressive authenticity.
So his story of who Jesus really was, the story you will never hear from your holy man in a million years, is the real story of the Resurrection. (This Kuhn excerpt consists of selected but intermittent passages from the introduction.)
This name now rises out of the dim mists of ancient Egyptian books to enlighten all modern Bible comprehension. This city of the body, where the sun of soul sank to its death on the cross of matter, to rearise in a new birth, ' was called the city of the sun, or in Greek, Heliopolis, but in the Egyptian, ANU. The name was given to an actual Egyptian city, where the rites of the death, burial and resurrection of Osiris or Horus were enacted each year; but the name bore a theological significance before it was given to a geographical town.
The name is obviously made up of NU, the name for the mother heaven, or empty space, or abyss of nothingness, and Alpha privative, meaning, as in thousands of words, "not." A-NU would then mean "not-nothingness," or a world of concrete actuality, the world of physical substantial manifestation.
Precisely such a world it is in which units of virginal consciousness go to their death and rise again. A-NU is then the physical body of man on earth. The soul descends out of the waters of the abyss of the NUN, or space in its undifferentiated unity, which is the sign and name of all things negative. The NUN is indeed our "none."
Life in the completeness of its unity is negative. To become positively manifest it must differentiate itself into duality, establish positive-negative tension, and later split up into untold multiplicity.
This brings out the significance of the Biblical word "multiply." Life can not manifest itself in concrete forms until it multiplies itself endlessly. Unit life of deity must break itself up into infinite fragments in order to fill empty space with a multitude of worlds and beings of different natures. The primal Sea or Mother must engender a multitudinous progeny, to spawn the limitless shoals of organic fish-worlds.
This is the meaning of the promise given to Abraham, that his seed should multiply till it filled the earth with offspring countless a s the sands of the seashore. And if life was symboled by bread, as the first birth, and by fish, as the second, then we might expect to find in old religious typology the allegory of a Christ figure multiplying loaves and fishes! Are we surprised to find that the Gospel Jesus does this very thing, multiplying the fish loaves and two small fishes to feed a multitude!
This is astonishing enough in all conscience, but it yields in wonder to the next datum of Comparative Religion which came to our notice as a further tie between the Bible and antecedent Egyptian mythology.
Who can adequately measure the seriousness of the challenge which this item of scholarship presents to Gospel historicity? For a discovery of sensational interest came to light when a passage was found in the Book of the Dead which gave to Anu the characteristic designation, "the place of multiplying bread"!
Here in the long silent tomes of old Egypt was found the original, the prototype, of the miracle of the loaves an d the fishes in the Gospels of Christianity. And a meaning never before apprehended had to be read into this New Testament wonder.
At last we were instructed to catch in the miracle the sense that the physical body, as A-NU, was the place where the corpus of the Christ's deific power was broken into an infinite number of fragments and distributed out among a multitude of creatures, enhungered after a three-days' fast, or deprivation of the food of spiritual life in their sojourn in the three kingdoms, the mineral, vegetable and animal, before reaching the plane of mind.
Here are all the elements of the inner meaning of the Christian Eucharist: the broken but multiplied fragments of the body of the god, distributed to feed hungry humanity. And as humanity is composed of twelve groups of divine conscious units, there were gathered up twelve baskets of fragments! And this episode of the Christ's ostensible life is found to be Egyptian in origin and meaning and symbolic in cha racter!
But new implications arise and lead us on to more startling disclosures. The Hebrews came along and appropriated Egyptian material. They picked up the name ANU and fitting it back into its zodiacal setting as Virgo, they called it the "house of Bread." This required their adding to ANU their word for "house," which, as anyone knows, is Beth. This yields us Beth-Anu. Now it is a fact of common philological knowledge that the ancient Greek and Egyptian "U" is rendered as "Y" when the words are brought over into English. The "U" became a "Y," and Beth-Anu now stands before us as the Bethany of the Gospels! Bethany is thus just the sign of Virgo, as the "house of Bread," the home of the great star Spica, the head of wheat!
But let us say "house of Bread" in ordinary Hebrew. What further astonishment strikes us here, as we find it reads Beth-Lehem (Lechem, Lekhem), for lechem, lekhem, is bread in everyday Hebrew. The Christ was born in Bethany or B ⁄ethlehem, the astrological "house of Bread." (Later it seems that the two signs, Virgo and Pisces, and their symbols, bread and fish, were almost interchangeably confused or commingled in the symbolic imagery. This was natural, since the two signs represented the same body of man in its two aspects of dying and being reborn, and the two processes are confusedly interblended.)
If Pisces is then the "house" in which the Christ in man comes to his birth, it is pertinent to ask if there are evidences in the Bible or Christianity that Jesus was colored with the fish typology. Here we encounter material enough to provide another nine-days' wonder.
For we find the Gospel Jesus marked with many items of the Piscean symbology.
He picks his twelve disciples from the ranks of fishermen (in Egypt they were as well carpenters, reapers, harvesters, sailors, rowers, builders, masons, potters, etc.); he told Peter to find the gold in the fish's mouth; he performed the miraculous draught of fishes; he declared that he would make them "fishers of men."
In the catacombs under Rome the symbol of the two fishes crossed was displayed on the Christ's forehead, at his feet, or on a plate on the altar before him. And the Romans for several centuries dubbed the early Christians Pisciculi, or "Little Fishes," members of the "fish-cult." And the Greeks denominated the Gospel Jesus as Ichthys, the Fish. All this fish symbolism can not be explained away as sheer incident material. It is the product of ancient custom, which figured the Christs under the symbolism of the reigning sign of the zodiac, according to the precession of the equinoxes.
And yet another surprising correlation comes to view. The Christ, as it has here been delineated, is the offspring or creation of a conception of deific Mind, first in the inner bosom of spiritual matter, then in organic bodily structure.
Primev al space, we have seen, was called in Egypt the NUN, or the Waters of the Nun. All Bible students recognize a familiar ring in the phrase "Joshua, Son of Nun." But so far has ignorance and obscurantism gone with its deadly work in Christian literalism that hardly anyone knows with definiteness that Joshua is just a variant name for Jesus. The phrase is actually written in some old documents as "Jesus, Son of Nun." At any rate Joshua is just Jesus, no less.
So here is the Christ, called Jesus, son of the aboriginal space, or the NUN. But the wonder increases when we turn to the Hebrew alphabet and find that while "M" is called and spelled "Mem" and means "water," "N" is called and spelled "Nun" and means--of all things--"Fish"! Jesus, then, is son of Pisces, the Fish-sign, as he indeed is in the Gospels themselves.
And Horus, the Egyptian Christ, who is identical with the Jesus of the Gospels in some one hundred and eighty particulars, performed at Anu a great miracle. He raised his father Osiris from the dead, calling unto him in the cave to rise and come forth. Anu, as we have seen, became Bethany of the Gospels; and it was at Bethany that Jesus raised Lazarus from death!
And who was Lazarus? Here the greatest of all the marvels in this chain of comparative data unfolds under our eyes.
According to Budge and other eminent Egyptologists the ancient designation of Osiris was ASAR. But the Egyptians invariably expressed reverence for deity by prefixing the definite article "the" to the names of their Gods. Just as Christians say, or should say, the Christ, they said: the Osiris. It will be found that the article connoted deity in ancient usage. Our definite article, "the" is the root of the Greek wor d theos, God; the Spanish article, masculine, "el," is the Hebrew word for God; and the Greek masculine article, "ho," is a Chinese word for deity.
To say the Osiris was equivalent to saying Lord Osiris. When the Hebrews took up the Egyptian phrases and names they converted the name of "the Osiris" or "Lord Osiris" directly into their own vernacular, and the result was "El-Asar."
Later on the Romans, speaking Latin, took up the same material that had come down from revered Egyptian sources and to "El-Asar" they added the common Latin termination of the second declension masculine nouns, in which most men's names ended, namely, "-us"; and the result was now "El-Asar-us." In time the initial "E" wore off, as the scholars phrase i t, and the "s" in Asar changed into its sister letter "z," leaving us holding in our hands the Lazarus whom Jesus raised at Bethany!
And so we are faced with the irrefutable evidence of Comparative Religion that Jesus' raising of Lazarus at Bethany is but a rescript of the old Egyptian dramatic mystery in which Horus, the Christ, raised his "dead" father Osiris, or El-Asar-us from the grave. And the Egyptian recital was in the papyri perhaps 5000 years B.C.
Part 2: The Church that lost its own soulThe deity that needs exaltation is that which is struggling within the breasts of the sons of earth. Theological dogmatism fails utterly to see the ultimate Pyrrhic nature of its victory. Jesus' enthronement is the disinheritance of common man. Taught to look outside ourselves for the source of power and grace, we ignore the real presence within us that pleads for closer recognition. The historical Jesus blocks the way to the spiritual Christ in the chamber of the heart.
Philo, Origen, Clement and Josephus had expressly declared that scripture shielded beneath the literal narrative a secret profundity of meaning, which was its true message. Philo specified four distinct levels in which the sense of scripture was to be apprehended, the purely literal, or physical, the moral or emotional, the allegorical or mental and the anagogical, or lofty spiritual. The later Church discarded or disregarded the two or three more abstruse ones and held only to the lowest and the basest.
Earth's worst calamity: Mistaking myth for history
Alvin Boyd Kuhn, in 'The Lost Light' (1940) wrote:
"Little could the ancient mythologists and sages have foreseen that the "fabulous narrations" which their genius devised to cloak high truth would end by plaguing the mind of the Western world with sixteen centurie s of unconscionable stultification.
"They could not possibly imagine that their allegorical constructions to dramatize spiritual truth would so miscarry from their hidden intent as to cast the mental life of half the world for ages under the cloud of the most grotesque superstition known to history.
"Nor could they have dreamed that the gross blindness and obtuseness of later epochs would cite these same marvelously ingenious portrayals as the evidence of childish crudity on the part of their formulators. Who could have suspected that a body of the most signal instrumentalities for conveying and preserving deep knowledge ever devised by man would become the means of centuries of mental enslavement?"
If this happened as Kuhn says it did, how did it happen at all?
"The theory of their divine dictation to "holy men of old" has led to t he abject surrender of the rational mind before their impregnable fortress of direct assertion, its hypnotization by a fetish, and the crippling of its native energies. There was a time, then, in early human history, when enlightened men possessed true knowledge, the passport to wisdom. Clear and concise answers to the profoundest problems of philosophy were known.
"In so far as the human intellectual faculty is capable of it, an understanding of the mystery and riddle of life itself and the laws of its evolutionary unfolding, was achieved by men who, as Hermes says, had been "reborn in mind."
"Philosophy was no mere "speculative enterprise," or tilting at logical windmills; it was a statement of the fundamental archai, or basic principles, of the s cience of being. It formed the groundwork for the elevation of theology to its true place as the King of Sciences, or the Kingly Science. Together philosophy and theology held the throne in the mental life of mankind; and justly so, for a reason which modern thought would do well to consider: they must ever be the ultimate science because they motivate finally the use we make of all other sciences!
"They hold final answers to all life's problems.
"They are the determination of all human action in the end. They alone can direct man finally to the path of good, for by no other means can he learn to know what constitutes the good. The sore need of the world today is the restoration of philosophy, to supply the proper motivation and end of action.
The promise of our coming awakening lies in the progress made and to be made in the study of Comparative Religion, Comparative Mythology and Comparative Philology. What they will ere long make clear to us beyond further dispute is the almost unthinkable fact that for sixteen centuries the best intelligence of the West took the ancient sages' Books of Wisdom, which were in all cases the spiritual dramatizations of the experience of the human soul on earth, for objective historical narratives.
It is the purpose of the present volume to set forth to the modern mind the extent of the wreckage which splendid ancient wisdom suffered at the hands of later incompetence. And it is designed to accomplish this by setting up the sharp contrast between the present disfigurement and the past glory of the structure.
This purpose entails the task of revealing for the first time the hidden meaning of the body of archaic scriptures by means of a clear and lucid interpretation of their myths and allegories, fables and dramas, astrological pictographs and numerological outlines.
It can only be done by showing that as myths they illumine and exalt the mind to unparalleled clarity, while as assumed history they are either nonsensical or inconsequential.
But centuries of erroneous indoctrination have so warped and victimized the modern mind that the effort to restore the scriptures to their primal mythical status will be met with the objection that the transaction will wipe the Bible and other sacred literature out of the realm of value altogether. In the common mind this would be to rob them of worth and significance utterly.
So wretchedly has the ancient usage of the religious myth been misunderstood that the cry, "the Bible only a myth!", will fall upon the popular ear with all the catastrophic force and finality of the tolling of a death knell. And no statement that words can phrase will stand as a more redoubtable testimony to the correctness of this estimate of the present stupefaction of modern intelligence concerning religious philosophy than just this reaction.
Ridicule, contempt and flat rejection will be the greeting accorded the proclamation that Biblical myth is truer and more important than Biblical history. Our book aims at nothing less than the full proof of this contention. It flies directly in the face of the awaiting scorn of common opinion on the point at issue.
Yet nothing is easier than to demonstrate that Bible material taken as history is the veriest nonsense. Anyone with an analytic mind and an imagination to convert its narratives into realism can make it a laughing-stock. The Voltaires, Paines, Ingersols and the freethinkers have done this successfully enough. But having disproved it as history, they have not redeemed it as spiritual mythology.
The world awaits this work of interpretation , and only when it is supplied will the full force of the tragic humor of mistaking drama for history be grasped.
The boast of Christianity and Judaism is that they alone have presented to mankind its pure st concept of deity in the form of the One God--Monotheism. The claim is by no means true as fact.
They may more correctly be said to have been the first to present the One God without the ancient train of the subordinate gods. They boast of having abolished the magnified evils of polytheism. But to the ancient sages the task of handling the Supreme God without his pantheon of lesser divinities was much the same as trying to deal physiologically with a man without consideration of his arms, feet, head and several organs.
The gods of primeval religion were the active manifest powers, faculties, organs of God himself. Nature was his body, elemental forces the agents of his operative economy, universal mind his thinking faculty and ultimate beneficence his spiritual heart. The ancient systems of wisdom thought it not blasphemy to delineate the organic structure of deity to explain to human grasp the cause and nature of the world. Reverence was not withheld from even the lowest instrumentalizat ion of Godhood. And God organically apprehended was to be better adored than God as an abstract "nonity."
But some strange quirk of philosophical revulsion against the function and nature of matter militated later to cause theologians to deem it a blasphemy to give God a body, parts and divisions. The mind could only be saved from defiling his purity by keeping him an empty abstraction. Unknowable and Absolute, he was to be kept ineffable. He was not to be dragged into the purlieus of mortal description, degraded into the semblance of a crea tion of man's low thought.
But the astute Greeks kept the one without foregoing the other. They reverenced the One as beyond the reach of thought, yet portrayed his emanations in the field of manifestation. And they ranked themselves as his sons. They deemed it not dishonoring to deity to recognize his being in all things. They saw him in nature, and not as abstracted from nature. And they studied nature as the living garment of God's immanence.
The mythical as o pposed to the historical interpretation of the Gospels has been presented with some clarity by such men as Dupuis, Drews, Robertson, Smith, Renan, Strauss, Massey, Higgins, Mead and others. The historical view of Jesus' life is stubbornly maintained in spite of the evidence adduced by Comparative Religion and Mythology, which points with steady directness to the fact that the events of the Gospel narrative are matched with surprising fidelity by the antecedent careers of such world saviors as Dionysus, Osiris, Sabazius, Tammuz, Adonis, Atys, Orpheus, Mithras, Zoroaster, Krishna, Bala-Rama, Vyasa, Buddha, Hercules, Sargon, Serapis, Horus, Marduk, Izdubar, Witoba, Apollonius of Tyana, Yehoshua ben Pandira, and even Plato and Pythagoras.
It is also held in the face of the consideration that the body of the material used in the ceremonial dramas performed by the hierophants in the early Mystery Religions for 1200 years B.C. constitute by and large the series of events narrated as the p ersonal biography of the Galilean. It is worth impressing on all minds that the legend of the historicity of the Gospels is only to be held by ignoring the solid weight of such--and vastly more--significant testimony. Instead of permitting its adherents to move in the freedom of a spiritual interpretation, the ecclesiastical power is holding them rigidly to a doctrinal meaning that is badly vitiated by literalism. In exalting Jesus in unique magnificence, it lets the divinity in every man's heart lie fallow.
The deity that needs exaltation is that which is struggling within the breasts of the sons of earth. Theological dogmatism fails utterly to see the ultimate Pyrrhic nature of its victory. Jesus' enthronement is the disinheritance of common man. Taught to look outside ourselves for the source of power and grace, we ignore the real presence within us that pleads for closer recognition. The historical Jesus blocks the way to the spiritual Christ in the chamber of the heart.
When, later, the headship of the early Church passed out of the hands of the academicians of Athens and Alexandria, of Antioch, Tarsus and Ephesus, and fell into those of the less studied Romans, the trend to literalism had gained such volume that there swept into the movement a spirit of fell vindictiveness against the dominant systems. When the conception of the purely spiritual Christos could no longer successfully be imparted to the turbulent masses, who were clamoring for a political savior, it was found necessary, or expedient, to substitute the more concrete idea of a personal Messiah, who would be so obviously factual and realistic as to preclude the possibility of being misconceived by the most doltish. The swell of this tide of force carried the Church Fathers to the limit of recasting the entire Gospel in the terms of a human biography.
So that what had been originally in the Mysteries and the sacred scripts a combined astrological and mythical dramatization of man's total experience, was now turned into the story of one character put forth as a "life." In spite of almost insuperable obstacles and the outcropping of endless absurdities and i nanities of meaning in the transposition, the undertaking was carried through. The outcome has been that the theology handed down to us by the early reformation is the crudest, least rational and intellectually most disconcerting rendition of the ancient revelation anywhere extant.
Philo, Origen, Clement and Josephus had expressly declared that scripture shielded beneath the literal narrative a secret profundity of meaning, which was its true message. Philo specified four distinct levels in which the sense of scripture was to be apprehended, the purely literal, or physical, the moral or emotional, the allegorical or mental and the anagogical, or lofty spiritual. The later Church discarded or disregarded the two or three more abstruse ones and held only to the lowest and the basest.
The drive to convert the highly concentrated "meat" of spiritual truth into "pap" or "milk" for the babes in capacity probably gave to Christianity that volcan ic fervor that swept it forward among the lower ranks and shortly enabled it to turn the tide against its chief rival, Mithraism. The masses will always, as they did in Luther's Reformation, seize upon a sweeping current of ideological force and attempt to utilize it as a means of escape from their lowly economic lot.
The hopes of the rabble interwove the dream of political liberation with the religious message, adding an extraneous factor to the pressure to translate allegory into a tale of history. Then as now low culture soon turned from the fervor to achieve the slow laborious task of mastering an inner kingdom of spiritual character to eager expectation of a utopian regime in world affairs. In the spiritual drama were many lines which could be so misconstrued.
Thus Christianity lost its Gnosis; and all Christendom has since had to suffer the blighting of its best spiritual effort. If by the tactic the Church may be said to have gained the whole wor ld, it lost its own soul in the process.
Part 3: CLEAR EVIDENCE OF HOLY DISHONESTY
Alvin Boyd Kuhn, in his 1940 classic The Lost Light, writes:
"That Christianity after its inception was a ferment confined largely to the poor and untutored classes is indicated both by the Gospel story itself and by much data of history. Some authentic testimony may be useful in impressing the little-known fact upon general knowledge. The cultured Celsus, writing about 200 A.D., cannot refrain from commenting on the social complexion of the Christians of his day. He wrote:
"It is only the simpletons, the ignoble, the senseless - slaves and womenfolk and children - whom they wish to persuade . . . wool-dressers and cobblers and fullers, the most uneducated and vulgar persons . . . whosoever is a sinner, or unintelligent, or a fool, in a word, whoever is god-forsaken (kakodaimon), him the kingdom of God will receive."
And the simpletons were led on by the ever changing lies.
Kuhn quotes Edward Carpenter, author of the landmark Pagan and Christian Creeds, who comments at length on the subterfuge, as follows:
"The similarity of these ancient pagan le gends and beliefs with Christian traditions was indeed so great that it excited the attention and the undisguised wrath of the early Christian Fathers. They felt no doubt about the similarity, but not knowing how to explain it, fell back upon the innocent theory that the Devil--in order to confound the Christians--had centuries before, caused the pagans to adopt certain beliefs and practices! (Very crafty, we may say, of the Devil, but very innocent of the Fathers to believe it!)
"Justin Martyr, for instance, describes the institution of the Lord's supper as narrated in the Gospels, and then goes on to say: 'Which the wicked devils have imitated in the Mysteries of Mithra, commanding the same thing to be done. For that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated you either know or can learn.' Tertullian also says (De Praescriptione Hereticorum, C. 30; De Bapt., C. 3; De Corona, C. 15) that 'the devil by the mysteries of his idols imitates even the main part of the divine mysteries. . . . He baptizes his worshippers in water and makes them believe that this purifies them from their crimes! . . . Mithra sets his mark on the forehead of his soldiers; he celebrates the oblation of bread; he offers an image of the resurrection and presents at once the crown and the sword; he limits his chief priests to a single marriage; he even has his virgins and ascetics.' Cortez, it will be remembered, complained that the Devil had positively taught to the Mexicans the same things which God had taught to Christendom."
"To which may be added the astonishing statement of a modern Catholic priest, quoted by Carpenter (p. 68):
"And the Tartary Father Grüber thus testifies: 'This only do I affirm, that the Devil so mimics the Catholic Church there, that although no European or Christian has ever been there, still in all essential things they agree so completely with the Roman Church as even to celebrate the Host with bread and wine; with my own eyes I have seen it!'"
"There are many accusations against "the devil" in the same strain from Christian apologists. Not only were the theory and practice of the new cult identical in most respects with those of previous systems, but its own central thesis--the divinity of the Savior--had been anticipated by some hundreds of years in other cults.
This is clear evidence of holy dishonesty.
"If we look close," says Prof. Bousse t, "the result emerges with great clearness, that the figure of the Redeemer, as such, did not wait for Christianity to force its way into the religion of Gnosis, but was already present there under various forms."
Discussing the doctrine of a Savior, Carpenter writes:
"Probably the wide range of this doctrine would have been far better and more generally known, had not the Christian Church, all through, made the greatest of efforts and taken the greatest of precautions to extinguish and snuff out all evidence of the pagan claims on the subject. There is much to show that the early Church took this line with regard to pre-Christian Saviors."
This of course is the greatest sin of all time, the eradication of as much previous knowledge as they could get their hands on, destroying it and forever twisting the historical narrative into a knot tied tightly by the Jewish prophets who succeeded in overturning Rome with their holy withdrawal from participation in the Roman system. In this way they destroyed articles of faith belonging to previous doctrines, but not before stealing many of their tenets and incorporating them into their new dogma.
"Carpenter makes it clear that the coming of a Savior-God was in no sense a belie f distinctive of Christianity. He explains that the Messianic prophecies of the Jews and the fifty-third chapter of Isaiah infected Christian teaching to some degree with Judaic influence. The Hebrew word Messiah, meaning "The Anointed One," occurs some forty times in the Old Testament; and each time in the Septuagint, written as early as the third century before our era, it is translated Christos, which also means "Anointed." It is thus seen, says Carpenter, that the word "the Christ" was in vogue in Alexandria as far back as 280 B.C. In the Book of Enoch, written not later than B.C. 170, the Christ is spoken of as already existing in heaven, about to come to earth, and is called "The Son of Man." The Book of Revelation is full of passages from Enoch, likewise the Epistles of Paul and the Gospels.
"These statements are but a suggestion of the full truth in this direction. The Christians w ere not content to let the matter rest with the explanation that Satan had teased them with some anticipatory resemblances. They resorted to the most violent measures to blot out all links between their body of doctrine and former pagan material. This is a black page in the history of Christianity and a measure of evil policy not easily condoned. They destroyed as far as possible the entire body of pagan record to obliterate, as Carpenter says, "the evidence of their own dishonesty."
"It is clear, if comment be not superfluous, that Christianity has lost, not gained, by its masking the truth about its origins. Rabid fanaticism and the destruction of literature are always the resort of a bad cause, revealing want of a good defense on open ground. The frenzy of zeal to wipe out all the testimony that pointed to derivation from pagan forms argues a weak confidence, if not a bad conscience.
"I have said that out of this World-Religion Christianity really sprang. It is evident that the time has arrived when it must either acknowledge its source and frankly endeavor to affiliate itself to the same, or failing that, must perish. . . . Christianity, therefore, as I say, must either now come frankly forward and, acknowledging its parentage from the great Order of the Past, seek to rehabilitate that, and carry mankind one step forward in the path of evolution--or else it must perish. There is no other alternative."
So much for Christianity. An utter forgery of the spiritual truths of Egypt. Now, about those Jews . . .
Kuhn explains. "The Biblical title Israelites is a spiritual designation purely, and is wrongly taken in the sense of the name of an ethnic group. "My people of Israel" or "the children of Israel" of the Hebrew deity are just the divinized humans, mortals who have put on the immortal spiritual nature, men graduated into Christhood, a spiritual group in the early Mysteries. Gentiles were those who were not yet spiritually reborn. The word comes from the Latin and Greek roots, "gen," "gent," meaning simply "to be born." They were those born as the first or natural man, but not yet reborn as the spiritual Christ. It can be given no ethnic reference.
The name "Israelite" is obviously compounded of "Is," abbreviation of Isis, or Eve's original name, Issa (See Josephus); "Ra," the great Egyptian solar god, male and spiritual; and the Hebrew "El," God. It would then read, Father-Mother-God, making his "children" the sons of God, i.e., Christs.
Likewise the name "Hebrews" means "those beyond" (the merely human state), and therefore is practically identical with "Israelites." Finally the term "Jews" (from the plural of the Egyptian IU--Latin JU) refers to the "male-female divinities," a title given in the Mysteries to men made gods and thus restored to androgyne, or male-female, condition. The national Jews thus adopted for their historical name all three of the exalted spiritual designations conferred in the Mysteries on the Epoptae or completely divinized candidates.
It was hardly expected that any positive documentary evidence could be found in support of the evident fact that these names had simply been appropriated by the race using them as illustrious titles abstracted from the uranograph (see part 4). But a direct statement to that precise effect was found in the Hebrew Grammar of Gesenius, a learned German scholar, (on p. 6):
"Of the names Hebrews . . . and Israelites . . . the latter was more a national name of honor and was applied by the people to themselves with a patriotic reference to their descent from illustrious ancestors; . . ."
Let's be clear about this. Jews (includes Christians, Hebrews and Israelites) gave the name to themselves, and made up a history about it to make it holy.
"This is of vast significance as affecting the historical view of the Bible, with possible extremely severe repercussions on world history of the present," Kuhn wrote.
Part 4: DIVINE GENIUS: HOW TO ACT LIKE GODS
St. Paul, who didn't ever believe in a flesh and blood messiah, called it "a life schooled to harmony by intelligent conse cration of every personal force."
Alvin Boyd Kuhn crystallized it this way: ". . . the insanity lies in mistaking myth for human history or Divine Revelation. Mythology is the repository of man’s most ancient science, and "when truly interpreted once more, it is destined to be the death of those false theologies to which it has unwittingly given birth."
Kuhn, in his 1940 masterpiece 'The Lost Light,' talks endlessly of the divinity within us having been captured by an outside force and reposited in the fateful shadow of a supposedly corporeal messiah. But before that happened, before corporate religion consolidated itself behind the concocted pitchman for condos in heaven, the world was more real than it is today.
Here is Kuhn's depiction of the ancient wisdom we have lost.
"The knowledge that a fragment of the spiritual heart of the sun was implanted in the body of each son of man to be his soul and his god was the golden secret imparted by the hierophants in the Mystery Schools to their qualified pupils.
"It was regarded as such a priceless treasure that these Secret Brotherhoods were organized specifically to guard its esoteric inviolability. From age to age it passed down the stream of oral transmission, now waning in one quarter, but spreading in another, and was revived periodically by messengers who came as the agents of a hierarchy of perfected men.
"From remote antiquity it was present in China, Tibet, India, Chaldea, Egypt. It was carried by the priests of the Orphic Mysteries over to the Hellenic world. It was disseminated in the Greek areas in the philosophies of Pythagoras, Plato, Heraclitus, Empedocles, Anaxagoras; was embodied in the poetry of Homer, Hesiod, Pindar; in the dramas of Euripides and Aeschylus.
"From Egypt and Chaldea it emerged in the religion of the Hebrews, who wrought its myths, allegories and symbols obscurely into their Old Testament, but had more authentically kept the deposit in their ancient Kabalah.
"It was taken up by pre-Christian and early Christian Gnostics, being contained with sufficient clarity in the great Gnostic work, Pistis Sophia, a work conjecturally of Basilides or Valentinus. Its Orphic-Platonic rescension was widely republished by the Neo-Platonist school in the second, third and fourth centuries, with ample elucidation, a measure adopted in all likelihood by the spiritual hierarchy to check the growing trend of the nascent Christian movement toward the complete exoterization of its esoteric message.
"It was reintegrated eclectically around Alexandria by such syncretists as Maximius of Tyre, Ammonias Saccas and Philo Judaeus, powerfully influencing the character of primitive Christianity.
"It was carried most directly into Christian documentation by St. Paul, whom many scholars claim on evidence to have been himself an Initiate in the Greek Mysteries (as were Clement and Origen in the Egyptian), and also by St. John, whose Bible writings are decidedly more Platonic than distinctively Christian.
"The visible thread of its transmission runs on to Plutarch, after whom it became more subterranean, being propagated by Hermeticists, Therapeutae, Rosicrucians, Platonists, Mystics, Illuminati, Alchemists, Brothers of various designations and secret fraternities in Europe, out of sight of the jealous eye of the all-powerful Church.
"At the period of its lowest ebb in Europe it was tided over the danger of total extinction by Arabian and Moorish scholars and Jewish students in Spain. The teaching was preserved and handed on by such associations in Medieval Europe as the Cathedral Builders, the Platonic Academy of Florence, the Alchemists, the "Fire Philosophers," the Troubadours and Minnesingers, by secret printers, among them Aldus Minutius of Venice, who reprinted the classic Greek literature that ushered in the Italian Renaissance.
"Sporadically, now in one region, now in another, it took form in outward movements in groups of mystic and pietistic tendency of many names. It was the secret spring of motive and meaning in most medieval literature, in the folk-lore, the hero legends, the fairy myths, the Arthurian cycle, the Mabinogian tales, the Peredur stories, the Niebelungenlied, the castle ballads, the Romance of the Rose and many another invention of esoteric skill."
Who were all these people?
"The ancient scribes were, first of all, esotericists and wrote esoterically. All spiritual wisdom was he ld in secret brotherhoods and rigorously safeguarded from common dissemination. There existed a spiritual aristocracy quite difficult for us to conceive of, based on considerations the force of which we have lost the insight to appreciate. There were intellectual and spiritual castes, and the lower orders of mental capacity were not regarded as fitted to receive information where the qualifications for its social use were not fulfilled.
"Sheer pious faith could not alone gain one admission into the Mystery Schools. Actual discipline of body and mind, and certain inner unfoldments of faculty were held as requisite for the grasp of deeper truth. Initiation was to some real extent a matter of the mastery of theurgic powers dependent in the main upon purity of life.
"Esotericism arose primarily from the necessity of safeguarding the use of dynamic knowledge. Religion was far from being the jejune shell of social or mystical sentimentalism that it has so largely come to be at this epoch. It aimed to liberate the powerful forces hidden in the depths of man’s psyche. It bore an immediate reference to individual evolution, in the processes of which nature’s dynamic energies had to be controlled and intelligently directed.
"What we have derided as "magic" in the religion of old was just the control of subtle powers which we mostly permit to slumber in dormancy beneath the surface of our superficial life. Religion touched man so deeply in olden times that it awakened the potencies of his godlike endowment, an enterprise which concerns us rather little now. The imputation of sacredness to the rites of religion flowed directly from recognition of the vital issues at stake in the soul’s incarnation on earth. And the right to participate in the higher mysteries, of which St. Paul speaks, belonged to those who had won it from nature by the payment of the full price--a life schooled to harmony by intelligent conse cration of every personal force.
"Christian readers denounce the primitive realities of the mythical representations as puerile indeed, and yet their own realities alleged to be eternal, from the fall of Adam to the redemption by means of a crucified Jew, are little or nothing more than the shadows of these primitive simplicities of an earlier time. "
The great French lawyer Frederic Bastiat once said that people served by an honest government would never rebel because they believed in a system that benefited their lives. Take that to the next level and contemplate what people could do if they believed in an honest religion that didn't incarnate ghosts to scare them into subservience.
Cicero said it best (big surprise):
"There is nothing better than those Mysteries by which, from a rough and fierce life, we are polished to gentleness and softened. And Initia, as they are called, we have thus known as the beginnings of life in truth; not only have we received from them the doctrine of living with happiness, but even of dying with a better hope."
This sentiment resonated throughout the writings of the ancient philosophers.
"The epic of the human soul in earthly embodiment was the theme of every ancient poet and dramatist, and each strove to dress out the elements of the struggle in a new allegorical garb, with a new hero, whether Achilles, Hercules, Horus, Theseus, Aeneas, Orpheus, Jason, Dionysus, Buddha, Ulysses or Jesus, enacting the central role of the divine genius conquering the animal nature. In lieu of love, sex, detective, murder and gangster novels, the writers of the bygone era could deal but with one th eme, that of the pilgrimage of the soul through the gamut of the elements.
"Indeed there is every presumption in favor of the belief that the mythos was an infinitely more profound instrument in the hands of its inventors than we yet can fathom. It is hardly too much to affirm that it was the echo of the Logos itself carrying the form of the emanational Voice out into the material realm.
"The mythos brought the unseen forms of abstract truth out into physical representation for the grasp of thought. There is warrant for believing that mutheomai, the Greek, meaning "to fable," "represent," "invent," is derivable from the Egyptian mutu, "quick utterance." It would suggest a form of direct speech to the intuitions.
"The myth made an outward picture of ideal forms. It dramatized truth. It had the graphic impressiveness of a cinematograph. This view is upheld by a writer who yet refutes at every turn the mythological basis of religion: "It is the property of the mystic to proceed by way of images to the summit of a pure idea and the intellectual vision of the substance." That the myths were thus the vehicles for conveying the realization of abstract truths which could not be presented so forcefully in words alone seems indisputably clear.
"What is equally clear now is that, in the hands of ignorance, an exoteric rendering has taken the place of the esoteric, depriving the mind of its grasp on the essential truth intended in the adumbration. The danger of such a confusion was seen by Philo, the learned Jew, who when speaking of the Mosaic writings told his countrymen that "the literal statement is a fabulous one, and it is in the mythical that we shall find the true." Philo’s statement is not less apt fo r the present age.
"The aborigines did not mistake the facts of nature as we have mistaken the primitive method of representing them. It is we, not they, who are the most deluded victims of false belief. Christian capacity for believing the impossible is unparalleled in any time past amongst the race of men. Christian readers denounce the primitive realities of the mythical representations as puerile indeed, and yet their own realities alleged to be eternal, from the fall of Adam to the redemption by means of a crucified Jew, are little or nothing more than the shadows of these primitive simplicities of an earlier time.
"It will yet be seen that the culmination of credulity, the meanest emasculation of mental manhood, the de nsest obscuration of the inward light of nature, the completest imbecility of shut-eye belief, the nearest approach to a total and eternal eclipse of common sense, has been attained beyond all chance of competition by the victims of the Christian creeds. The genesis of delusive superstition is late, not early. It is not the direct work of nature herself. Nature was not the mother who began her work of development by nursing her child in all sorts of illusions concerning things in general. . . . Primitive man was not a metaphysician, but a man of common sense. . . . The realities without and around him were too pressing for the senses to allow him to play the fool with delusive idealities. . . . Modern ignorance of the mythical mo de of representation has led to the ascribing of innumerable false beliefs not only to primitive men and present-day savages, but also to the most learned and highly civilized people of antiquity, the Egyptians."
". . . the Egyptians "knew, more or less, that their own legends were mythical, whereas the Christians were vouching for their Mythos being historical. Concerning symbolism and mythical representation . . . "the insanity lies in mistaking it for human history or Divine Revelation." Mythology is the repository of man’s most ancient science, and "when truly interpreted once more, it is destined to be the death of those false theologies to which it has unwittingly given birth."
"Massey notes that Celsus "asked concerning the Christian legends, made false to fact by the ignorant literalization of the Gnosis,--‘What nurse would not be ashamed to tell such fables to a child?’" One might paraphrase Celsus’ question today by asking: "What age would not be ashamed to confess that it could not tell the difference between myths and actual history?"
"Beside esotericism and allegorism the Bible composers had recourse to another method which is less readily demonstrable and which has caused the confusion incident to mistaking myth for history to be far worse confounded. It was the method of uranography. The uranograph was the chart of the heavens with the constellated pictography. From remote times the ancients dealt with a celestial chart or map, on which their earliest teachers had essayed to depict the features of the soul’s experience in the scenes which their enlightened imaginations had traced about the star clusters.
"The stellar zodiacs left at Denderah, Pylae and elsewhere are impressive reminders of the influence of this heavenly scenograph. The discovery in quite recent years of the Somerset zodiac in England, a giant zodiac wrought, it is calculated, 2700 B.C. in the natural features of the countryside covering one hundred square miles, with the figure of Leo, the Lion, four miles from nose to tail-tip, is another most authentic attestation to the basic significance which symbolical astrology has held in ancient religious formulations.
"Present students have as yet little conception of how generally this graph was employed in spiritual ideography and how pervasively it colored the composition of the scriptural writings. It is next to impossible to grasp subtle references in the Bible and other archaic literature without a knowledge of the features of this planisphere. Bibles are in fact, in a broad general sense, just the literary extension and amplification of the symbology of the zodiac! The sages had first written the history of the human soul upon the starry skies.
"They surely never dreamed that an age would come, so far lost to the mythical intent of their writings as to suppose they ever meant literally what they said. They could not know that the wisest savants of a distant epoch would be so blinded by the forces of obscurantism as not to realize that the old books spoke only in the terms of those earthly forms that adumbrate spiritual realities. The old masters of religious science were not in the habit of speaking "precisely"; they spoke under the forms of figure always. They could not suspect that their indirect poetical method would so outrageously befuddle modern "intelligence."
The eternal flame of cosmic mind
"According to Plato’s Timaeus and other archaic documents a group of twelve legions of "junior gods," who were sparks of the eternal Flame of cosmic mind, were ordered, as their assignment in the cooperative work of creation with Deity, to descend to earth and elevate the races of the highest animal development by linking their own mental capacity with the organisms thus far developed by the evolution of form.
"They were to lift the animals across the gulf between the summit of instinct and the beginnings of reason. These angels were devas, "bright" or "shining" emanations of divine intelligence, but were not exempt from the "cycle of necessity," or periodical immersion in forms of physical embodiment on a planet for purposes of their own further self-evolution.
"It subserved both the interests of their own progress and that of the animals they were to uplift, that the two races, the one germinally conscious and immortal, the other dumbly brutish and mortal, should be periodically joined together, the higher to be the king and ruler of the lower. The procedure thus adopted by life gave to the animal the possibility of evolving a mind through association with a mental nature, and to the intelligent spirits the physical bodies that were their particular requirement for contacting the type of experience they were destined to undergo. If this seems bizarre, it must be remembered that all living entities are the result of the linkage of a spiritual nucleus with a material organism. No creature lives but what is compounded of "soul" and body.
In conformity with evolutionary law these legions of devas or angels, we are told, descended to earth, took lodgment in the bodies of higher animals and began their career of redeeming the lower creatures to mental status. In the Timaeus these "junior gods" are addressed by the Demiurgus (the creative Logos, Jupiter) and are told to descend and "convert yourselves according to your natures to the fabrication of animals," the gist of their mission being summed up in the command to "weave together mortal and immortal natures."
"This is one of the most important utterances of ancient scripture, because it announces the character of our constitution and sets forth plainly our evolutionary commission. It tells us that we are both animal-human and divine at once, animal as to our bodies, divine as to our intellects.
"For Plato says: "According to body it is an animal, but according to intellect a god." Our earthly task, according to St. Paul, is to link together the two natures in "one new man," bringing to an end in a final "reconciliation" "the battle of Armageddon," the atonal warfare between the "carnal mind" of the animal and the spiritual mind of the god. This warfare is also Plato’s strife between noësis, the spiritual intelligence, and doxa, the motions of the sense nature.
"The soul is here in body to discipline the latter by the inculcation of habits of rectitude until the animal learns to use the powers of mind. Tutoring the animal, the soul at the same time achieved its own higher schooling in deific unfoldment. This interlocking of the two grades of life in one organism must be constantly kept in view if the proper study of religion is to be made. No organic evolution can proceed from one kingdom to another without the deploying of the mental resources of a superior kingdom in aid of the level below it. And each kingdom profits by the act of brotherhood. The god achieves his own further apotheosis by reaching down to raise the animal to human estate.
THIS IS HOW THE GODS BEHAVE THROUGHOUT HISTORY. THEY REACH DOWN TO THOSE ON THE LEVEL BELOW THEM, AND TRY TO PULL THEM UP TO THE NEXT LEVEL WHERE THEY ARE.
"Religion is far more than a posture of mystic feeling; it was in origin a series of codes, principles and practices given by the demi-gods to early mankind to awaken the torpid genius of our actual divinity. In a true sense it was designed to wield a semi-magical influence to transform animal man into the divinized human!
"Its rites were formulated with a view to bestirring man’s memory of his essential deific character. It was in no sense merely worship. It was the most intensely practical and utilitarian culture the world has ever known.
"It was designed to prevent the utter loss of purpose and failure of effort in the cosmical task to which man, as a celestial intelligent spirit, had pledged himself under the Old Testament covenant and "the broad oaths fast sealed" of Greek theology.
"In coming to earth to help turn the tide of evolution past one of its most critical passages, he bound himself to do the work and return without sinking into the mire of animal sensuality.
"We must henceforth approach religion with the realization that it is the psychic instrumentality designed for the use of humanity in charting its way through the shoals of the particular racial and evolutionary crisis in which it was involved.
"All the stupendous knowledge relating to the entire cosmic chapter was once available, given by the gods to the sages. We have nearly lost it beyond recovery because the ignorance of an early age closed the Academies and crushed every attempt to revive the teaching.
"The prodigious folly of the modern essay to vitalize religion through piety alone will be more fully seen as the ancient picture takes form in the delineation. Our present business is to struggle to regain that lost paradise of intelligence. We must work again to the recognition of our high cosmic mission, and revivify the decadent forms of a once potent religious practique, based on knowledge.
The great Platonic interpreter Thomas Taylor said, "The descent of the superior intellect into the realms of generated existence becomes, indeed, the greatest benefit and ornament which a material nature is capable of receiving; for without this participation of intellect in the lowest department of corporeal life, nothing but the irrational soul and a brutal life would subsist in the dark and fluctuating abode of the body."
"The whole design of the Mysteries, according to the great Plato himself, was "to lead us back to the perfection from which, as our beginning, we first made our descent."
"Of tremendous significance to the thesis that early Christian doctrine was intimately allied with and influenced by the prevalent esoteric wisdom of environing cults, is a fragment called the Naasene Hymn, preserved by Hippolytus (Haer. V. 5). After describing the woes and sufferings of the human soul during its wanderings on earth, the hymn continues:
But Jesus said: Father, Behold
A war of evils has arisen upon earth;
It comes from thy breath and ever works;
Man strives to shun this bitter chaos,
But knows not how he may pass (safely) through it;
Therefore, do thou, O Father, send me;
Bearing thy seals I will descend (to earth);
Throughout the ages I will pass;
All mysteries I will unfold,
All forms of Godhead I will unveil,
All secrets of thy holy path
Styled Gnosis (knowledge) I will impart (to man).
"The Jesus character alluded to here is, it seems certain, the Gnostic Jesus, or Ieou, whom we shall see is traceable to Egyptian origins many centuries B.C. Scholars will haggle over the question of the date of the hymn, whether A.D. or B.C. The possibility that it dates B.C. has already been repudiated with great speciousness. The name Naasene, of apparently Ophite connection, seems to have etymological relation to both the names of Essene and Nazarene. If an Essene production it could readily be given a B.C. placing without violent improbability.
"There is evidence that cults of Nazarenes (Nazaraioi) teaching Egypto-Gnostic Christolatry antedated the coming of the Gospel Jesus. The Ophites (serpent-symbolizers, not serpent-worshipers) were a Gnostic sect of early Christianity, later persecuted as heretics, who believed in a spiritual Christ-Aeon that descended into the material chaos to assist Sophia (Wisdom) in her efforts to emancipate the soul from the bondage of the flesh.
Where does all this lead us?
From the dawn of the first word, the angels of our mind, sylphic mosquitoes given the names of various gods flitted around in our consciousness, always telling us the same thing. The crystal spirit inside you always tells you to go back and get the others, because not only is it more fun that way, it is incumbent upon every single soul who yearns for health and happiness to help those beneath get at the very least the true benefit of what you know.
When man first realized the god was inside him, the first thing it said, automatically, was: 'Go back and get the others and bring them up here if you can.'
Hearing this creates a glow, a light inside you that never burns out, because you always remember it as the place you felt the best and always wanted to be. The glow brightens when you reach down and help somebody — any living creature will do — up. It is in these moments you sometimes realize that the glow you generally don't pay attention to seems to flare into visibility, and it is then that you realize for sure that though it has always been turned on all this time, the lost light doesn't really turn on for real until all the fake lights we have invented go out.
John Kaminski is a writer who lives on the Gulf Coast of Florida preaching the message that no problem in the world can be authentically addressed without first analyzing tangents caused by Jewish perfidy, which has subverted and diminished every aspect of human endeavor throughout history. Support for his work is wholly derived from people who can understand what he's saying and know what it means. http://johnkaminski.info/ 250 N. McCall Rd. #2, Englewood FL 34223 USA 
